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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3217 Is the Cure Worse than the Disease?
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Q. Gut Voch.Hope all is well. This the question for Rabbi Miller Shlita.
Should children 20 years old and under take the vaccine based on the fact that doctors at the Hospital for Sick Children( and many others worldwide) affirm that younger people are not endangered when contracting the Covid virus. Recovery is 99.98%.
Many dangerous side effects from the available vaccines have been reported especially myocarditis in the youth.
In view of the above facts does the principle of "shev v'al taasei adif" apply?
Thank you
A. Horav Shlomo Miller's Shlit'a opinion is that since there are many factors that depend on the particularities of the individuals involved and their medical condition, as well as the recent changes in the development of the Covid infection, a reliable and expert physician that is familiar with the patient, should be consulted in each case.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/14/2021 10:19 PM |
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# 3216 Bigwig's Wigs Opinion?
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Q. Re- question 3215 above. Like other women that wear sheitels, I'm very familiar with many kinds of them. I purchased one of these new Lace Top Sheietels months ago after an extensive search. My experience with them is that they truly do look natural. However, your answer quoting many Rabbonim is incorrect, since you cannot see the natural hair or scalp while wearing the wig. If this would be true, the wig would probably look terrible since natural hair usually is different from the wig, and besides if you could see the hair underneath, it would look nothing like a scalp.
Many wigs today look natural whether or not they have a lace top. So why should this type of wig be more prohibited than other natural looking sheitels?
By the way, I did return the new Lace Top sheitel, after I heard that Rabbonim prohibited them.
A. Horav Shlomo Miller's Shlit"a opinion is that, even if you are correct (as it likely is), one should avoid wearing this new kind of wigs.
One should not sponsor the effort to make sheitels even more natural than they already are.
As mentioned above, it also induces other women not to wear a sheitel at all, since they think that those Frum ladies are not wearing a sheitel.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/12/2021 11:38 PM |
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# 3215 Look Out for The Looks
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Q. What does Rav Shlomo, shlit"a hold about the new lace-top and lace-front sheitels? Are they permissible to wear?
A. Rabbonim from Boro Park, Lakewood and other communities, including the Skverer Dayan, Rav Mechel Steinmetz, the Kosover Rebbe and others have recently expressed their concern about the new
“Lace Top” wigs that are extremely difficult to discern from natural hair, adding that the lace is transparent and the natural hair or scalp underneath may be visible. The design seeks to create the appearance that the sheitel hair is actually growing from the human scalp.
Their above description defeats the purpose of tznius inherent in a sheitel and is therefore prohibited by Halacha.
Besides, it induces other women not to wear a sheitel at all, since the also think that those Frum ladies are not wearing a sheitel.
Horav Shlomo Miller's Shlit"a opinion is that they should be avoided
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/12/2021 11:35 PM |
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# 3214 Lose Sleep On This?
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Q. If one slept on Erev Shavuos afternoon a few hours but stayed up the rest of the Shavuos night learning can he recite Elokai Neshama?
A. Mishna Berura (46: 24) rules that one who was up a whole night, although Poskim disagree, he should avoid reciting Elokai Neshama and ask someone else who slept to say it for him while he listens.
If he slept during the day there are further reasons to be able to say it himself, if he can't fond someone else to be motzi or say it for him.
Since there are other doubts involved, Horav Shlomo Miller’s Shlit”a opinion is that it is better, if one can't find someone to recite it for him, to have in mind at the second brocho of the Amida, Mechaye Hamessim to comply with it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 9:54 PM |
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# 3213 Tell Another Tale
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Q. If five already davened and five need to daven, should one inform them that there are not six mispallelim or better not to say anything as it will lead to machlokes and upset feelings and frustration over not having a minyan (where it is hard to find a sixth person who didn't daven)?
A. Horav Shlomo Miller Shlit'a mentioned that since it is possible that one of the five who already took part on the earlier minyan, may not have had kavana (intention) when davening the first brocho of the Amida and that is why he is davening again, he should avoid creating a machlokes.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 9:49 PM |
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# 3212 Pooling of Davening Interests
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Q. At a shiva I recently attended, the davening was carried out in the backyard, next to a swimming pool that is usually heated and also serves some times as a mikva for men. The pool was covered. Was that permitted?
A. Chassam Soffer (O.H. 1: 18) debates about a mikva of hot water in someones house and covered with wooden boards, if the room is to be considered as a bath house and prohibited for learning Torah and reciting brochos therein.
He argues that maybe, since it is only used from time to time, kept clean, and without any foul smells, it is not considered a bath house. However, he quotes Rabenu Manoach, that since one does not place there a mezuza, it seems to be treated as a bath house, and prohibited for learning Torah and reciting brochos.
Nevertheless, Taz (84: 2) and Mogen Avrohom (45) mention that after all women do recite a brocho when they immerse in a mikva (Shulchan Aruch Y.D. 200).
On question 1058 regarding the many hotels everywhere where balconies face the beach or a swimming pool. If early in the morning, when no one is out yet, if there is a problem davening or saying brochos facing an area where usually people are improperly dressed, we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that a beach or a swimming pool area that is empty does not qualify as a bathhouse. Therefore, when no improperly clothed individuals are present, one is allowed to recite brochos, daven or learn Torah in them or facing them."
See also questions 1075 and 1076 regarding clothing needed for reading Shema and davening in a beach or while swimming in a lake. See question 2389 on a Sukka built on top of a swimming pool.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 9:42 PM |
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# 3211 Lucky Locker
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Q. May one ask someone on Shabbos to open the Havdalah locker in yeshiva (where the items for Havdala are kept), if that person might not be around later and one needs the items for Havdalah?
A. There are two issues involved, one is Muktza and the other is Hachana or preparing during Shabbos for the use on weekdays.
Horav Shlomo Miller’s Shlit’a opinion is that since this is a standing on the floor locker, there is no issue of Muktza in just unlocking the door, since it also contains the permitted bessamim for Havdalah.
The one unlocking the door during Shabbos, should also take out then those bessamim and make a brocho before smelling them, to comply with the Meah Brochos, as others do on Yom Kippur. Since he is doing this on Shabbos there is no more Hachana.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 5:58 PM |
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# 3210 Together but Apart
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Q. In our zealous Covid days, our shul provided Shaleshudes and gives small challos for Lechem Mishne, that are packed individually in small transparent paper or plastic bags. Since most only use one of those challos, does it count as Lechem Mishne if the second bread is kept in its bag, so others will use it?
A. Horav Shlomo Miller’s Shlit’a opinion is that if the challos are placed together, even if one of them is still in its bag, it counts as Lechem Mishne.
However, matzos in a closed matza box, cannot be used for Lechem Mishne.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 5:43 PM |
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# 3209 Cashier's Kiddush Hashem
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Q. On question 3208 above. If that occurred in a Non-Jewish store, should he also call the owner?
A. Horav Shlomo Miller’s Shlit’a opinion is that even considering that there may be a reason to call, in order to create a Kiddush Hashem, (after all it is a case of Tous Akum and therefore permitted), if the amount is small, it may have the opposite effect. The Gentile store owner may likely become upset for being bothered for such a small amount and wasting his time.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 5:27 PM |
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# 3208 Kasher Cashier?
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Q. When undercharged by a Gentile cashier in a Yiddishe store, is one obligated to go back and pay them as soon as possible? Does it make a difference how much? Can one simply assume that there was some discount that one was not aware of?
A. Horav Shlomo Miller’s Shlit’a opinion is that one should give a call to the owner, describe the issue and ask him what he wants him to do.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/10/2021 5:08 PM |
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# 3207 To Enjoy or Not to Enjoy
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Q. Is it correct for one to eat a piece of cake or chocolate candy, that one really likes (not on Shabbat), if one also recites a bracha with lots of Kavana and intention, and deeply thanks Hashem for the pleasure he is having. Or is it better to abstain from physical pleasures, and comply with the mitzva of Kedoshim Ticheyu. Which is more correct?
A. Horav Shlomo Miller's Shlit'a opinion is that one can eat it when reciting properly the brochos involved, when it is part of the Meah Brochos or one hundred blessings one should recite daily.
On question 2204 regarding if one could taste any taste one desired when eating the mon, what was the correct attitude when one ate it. Since this was a kind of spiritual food and Hashem’s gift, was it appropriate to have in mind the best taste possible, enjoying it and thanking Hashem for it. or was it more befitting to avoid the good flavor sensation, as in “kedoshim ticheyu” and desire no taste or even want a bad taste feeling when one ate it.
We answered that Remah (O.H. 242: 1) mentions that the kugel one eats on Shabbos is in remembrance of the mon that Bnei Yisroel ate while they were traveling through the desert. Mishna Berura (ibid. 2) asserts that when eating it, one complies with the mitzva of Oneg Shabbos. Geulas Yisroel (quoted by Mishnas Hashabbos (2: 2: n.15) explains “a person complies with the mitzva of Oneg Shabbos when eating the exquisite Shabbos delicacies, that possess all flavors as the mon did.”
On Yom Tov, there is a mitzva of Simchas Yom Tov or rejoicing during Yom Tov. It is explained by our Sages, as consuming the palatable foods one desires and enjoys such as meat and wine.
Whether, a similar mitzva existed when eating the mon every day, it would seem from the above comparisons that it did. It would seem reasonable and logical that if one was to thank Hashem for the miracle provided, one should indeed enjoy it. Especially since it was after all mainly a spiritual nourishment.
Horav Shlomo Miller’s Shlit’a opinion is that there was no special mitzva in eating the mon daily, and no birchas hamitzvos was recited. However, as mentioned above, since it was a miraculous and spiritual gift from Hashem, it should have been eaten with great simcha, joy and hakoras hatov to Him."
A story is told about the Rebbe Rav Aaron from Karlin zt'l, that when leading a Tish in front of his chasidim, he took an apple in his hand, and recited the brocho of Boreh P'ri Haetz with incredible kavana and devotion. A new young chosid was so impressed by what he just witnessed, that he also took an apple and to the surprise of all he also recited loud and clear a very similar brocho.
The very surprised and astonished chassidim were all silent, wondering what just happened and what is next.
When they were finished eating their apples, the Rebbe asked the young chosid with love and care;
Do you know the difference between you and me? You were hungry and wanted to eat that juicy appetizing apple. But to do so, you first needed to say a brocho. In my case, as I always do, I looked around at the beauty of our world, at all the great chassidim present and to all the great and good things Hashem has provided, and desperately wanted to call out in praise and thanks to Him. Since our Sages made brochos in the context to praise Hashem, I took the closest thing I saw, that apple. In reality, you said a brocho to eat the apple, and I ate the apple to recite a brocho!
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/7/2021 4:42 PM |
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# 3206 No Alcohol Problem
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Q. Can one wash hands with alcohol sanitizer before davening or for benching?
I have seen people do Mayim Achronim with left over scotch in a cup. Is this correct?
A. Horav Shlomo Miller's Shlit'a opinion is that one may use when needed the sanitizer containing alcohol and water for washing hands before davening or benching.
One may also, if needed, wash Mayim Achronim with left over liquor as contains mostly water. However, on the onset, one should wash properly from a cup and enough clean water.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/7/2021 2:28 PM |
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# 3205 To Stand or Not To Stand
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Q. I am recovering from a leg injury. By the time I walk to shul on Shabbos, I find it painful to stand so I have been sitting through the entire service.
As I heal, I can probably stand for some time but not all of it. Is there a priority to reintroducing standing? For example, I know sefardim sit for Kaddish so even though I am Ashkenazi, can I sit for it? If so, should I give priority to the Amidah or the movement of the Torah, if I am still limited?
A. Horav Shlomo Miller's Shlit'a opinion is that the first priority is to stand at the Amida. If even that is very difficult, one can recite it sitting down, or at least standing on the first brocho and on Modim.
If one can stand the full Amida. next follows Kedusha, and then Kaddish. As the Sefer Torah goes by, when difficult to stand, one may stand a bit while holding on to a chair or shtender.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 11:15 PM |
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# 3204 Water Clean Hands?
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Q. If your hands are dirty, are you supposed to wash your hands with soap first and then wash with the neggel vasser cup, or vice versa?
A. Horav Shlomo Miller's Shlit'a opinion is that it is not necessary to wash hands first for washing Neigel Vasser, as it would be for washing before eating bread.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 11:09 PM |
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# 3203 Dog's Water
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Q. If you had a neggel vasser cup out with water and you accidentally dipped your finger in it or your pet dog drank from it, does the whole cup need to be emptied or is it sufficient to merely add some new water to it?
A. Dipping your finger in water, if you didn't have any intention of cleaning it, does not affect the water to be used for Netilas Yodaim.
Regarding water that a dog drank from it, Shulchan Aruch (O.H. 160: 4) permits it to be used for Netilas Yodaim. Mishna Berura (23) quotes Poskim that it depends on the animal and dogs are excluded. He mentions that Chaye Adam allows in need.
Horav Shlomo Miller's Shlit'a opinion is that for Neigel Vaser after one wakes up, it can be used.
Adding some drops of water, is only effective when dealing with wine to be used for Kiddush, when someone drank from that wine. and not in our case.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 11:00 PM |
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# 3202 In Mind to Recall
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Q. See question above 2) Should I have called Hatzalah and let the know it was B'H a false alarm and that they don't have to come anymore?
A. Madrich L'chevra Hatzala rules that one should call with a Shinui or in an unusual fashion, such as pressing the buttons with his knuckles etc.. The reason given is that statistics have shown that racing through the streets in an 'Emergency Mode,' imposes significant high risk to the driver and occupants of the emergency vehicle (Vayaan Dovid 3: 21, Nishmas Shabbos 5: 271, Betzel Hachochmo 4: 54, Tzitz Eliezer 20: 18: 7).
Besides, the Hatzalah rescuers may be needed for other valid emergencies.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 10:51 PM |
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# 3201 Already Paid For?
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Q. I was walking with my elderly friend back from Shul last Shabbos and I saw he was walking very slowly and with difficulty. I asked him if he was OK and he said that he was just tired. He lives alone across the hall from me. About five minutes after, I decided to check on him. I knocked in the door and he didn't answer, then I banged really loud but no response. I called Hatzalah, but from prior experiences, I know that it takes them to come to our building about ten minutes. Since I have taken a few courses on first aid, and was afraid of something serious, knowing that minutes count, I broke in, B'H my friend was was only very deep asleep.
I have a number of questions. 1) Do I have to pay for the door I broke?
A. Nishmas Avrohom (Choshen Mishpat 426: 1) rules in the name of the Rosh (Sanhedrin 8: 2) and others, that the one saved should pay back to his rescuer, the costs involved in his rescue act.
However, Horav Shlomo Miller’s Shlit’a opinion is that in this particular case the rescuer should pay for the door since after all, it was not needed, as he was only asleep.
The Rov further argued, that he may be exempt of payment, since the ruling of 'Kom Lei Bederaba Minei' or one is exempt of payments when a severe prohibition is involved, such as the desecration of Shabbos. It applies even when done unintentionally (Tana d'bei Chezkia). The prohibition involved was 'S'tirah or the breaking of the door, and it was done for a constructive purpose, as saving a life is.
Still, if able, the Rov advises to pay for it 'B'dinei Shomaim' or out of good will.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 10:42 PM |
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# 3200 Thank Hashem for All Blessings
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Q. If someone takes a hot shower on a cold day or goes to a nice warm Mikva, can he thank Hashem in his mind as he always does for the pleasure received, while in a shower or Mikva?
A. On question 627 regarding if the mitzvah of loving Hashem since it is in essence only a feeling and emotion of the heart, and is similar to fearing Hashem, if those feelings, without images or added thoughts, permitted when one is in a bathroom or mikva. we wrote: " Chashukei Chemed (Brochos 24b) debates the issue, and wants to prove from Mishna Berura (85: 6) that opines one should engage while in the bathroom on thoughts pertinent to one’s business or work, to avoid thinking about divrei kedusha, that indeed thinking about Hashem’s presence may not be permitted, however, he decides otherwise. He also quotes Sefer Chasidim (545); In all places acknowledge your Maker, even in those you cannot think the words of Torah.
Horav Shlomo Miller Shlit’a pointed to a Chochmas Shlomo (O.H. 85: 2) that maintains one should remain conscious and aware of Hashem’s presence even when being in a bathroom, to comply with Shivisi Hashem lenegdi tamid, “Keep Hashem before you always.” Chochmas Shlomo adds that this applies even to the dreams one has.
The Rov maintains that feelings of love or fear of Hashem’s presence are certainly not only permitted but advised, as they belong to the six constant mitzvos. The Rov added that musar on midos and planning thoughts for performing mitzvos and similar are permitted in those unclean locations."
On question 2423 we added: Nachal Eshkol explains that this is the intention of Shir Hayichud when saying Kol Tinofes or no dirt can sully You. Eretz Zvi (1; 62) maintains that we recite modeh ani when waking up and addressing Hashem even with unclean hands and body. Other Poskim agree (Mishne Sochir 2: 23, Lev Avrohom 53, etc.
However, different Poskim disagree and maintain that one should not think of Hashem’s presence when in impure locations. (Lehoros Nossan 1:1, Tzitz Eliezer 13: 1, etc).
Horav Shlomo Miller’s Shlit’a opinion is that it is permitted."
In our case, if it is only basically a short thanking feeling of 'Hakaras Hatov," that a person has in his heart and mind directed to Hashem for the pleasure one is receiving, it is permitted.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 10:27 PM |
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# 3199 A Grave Gift?
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Q. My husband told me that he bought a Kever (burial plot) for me. Should I be worried?
Is it a bad siman or omen to buy a Kever when one is alive?
A. Talmud Berachos (19a) teaches that a person should be careful in his recitation of Vidui or confession of sins, and not mention that he deserves a great punishment, since: 'One must never open his mouth to the Satan, i.e., one must not leave room for or raise the possibility of disaster or evil.'
Responsa Min Hashamaim (22), quotes the above as the source why dreams should be always interpreted for the good, as the angels of judgment in charge may take the words said and fulfill them.
Chayei Odom (H. Shabbos 7: 24) mentions that a reason for the ones who's parents are alive to exit the shul when Izkor is recited, is to avoid a mistake of one accidentally reciting the words of Izkor for them.
Chassam Soffer (T. Y.D. 326), maintains a similar reason for not preparing, the needs for one's burial, while one is alive and well. He mentions that Avraham Avinu did not acquire the Meoras Hamchpela while Sarah was alive.
Sdei Chemed (Asifas Dinim, Avelus 82) mentions the above as the reason for the minhag of some not to completely pay for a kever, while one is still alive. However, he totally rejects the idea and quotes Shaagas Aryeh that it is an incorrect tradition.
Similarly, many Poskim permit and recommend acquiring a Kever and preparing Tachrichim (burial garments) in advance.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 10:18 PM |
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# 3198 Is This a Good Day?
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Q. If someone needs a very delicate and risky eye operation and is planing to do it on the 23 of Sivan, (June 3, 21)., I have heard different and conflicting opinions as to the Mazal of that day. Should he proceed or change it to another date?
A. Indeed there are conflicting and contradictory sources as to the status of the 23 of Sivan.
Shulchan Aruch (O.H. 580: 2) includes the 23 of Sivan in the list of days of recommended for fasting, The reason given is that it was the day that Yeravam Ben Nevat abolished the bringing of Bikurim, as he officially banned the tribes of the Northern Kingdom from going to Yerushalaim, by placing armed guards on the roads.
However, as mentioned in Megilas Esther (8: 9-17), it was also the day when the revocation of the edict of Haman was sent: "And the king's scribes were summoned at that time, in the third month-that is the month of Sivan-on the twenty-third day thereof, and it was written according to all that Mordechai commanded... And in every province and in every city, wherever the king's order and his edict reached, there was joy and gladness for the Jews, a banquet and a festive day."
Nitei Gavriel (Shavuos 38: 4,5 - Nissuin 1: 48) maintains that even the ones who usually avoid marriages at the second half of the month, permit them on this day. He mentions that the Imrei Emes married of his son with the presence of his father the S'fas Emes on that day. On the invitation he wrote: 'As our forefathers rejoiced on this day, so Hashem should grant us happiness also.'
The day also carries especial importance in Chabbad and other Chassidic circles.
A possible reason for the drastic change, could be the reversal and tikun of Yeravam Ben Nevat malicious edict, as mentioned in Talmud (Ta'anis 30b). One of the reasons given for the celebration of the Tu Beav (15 of Av), was that on that day Hoshea ben Elah revoked the edict.
Horav Shlomo Miller's Shlit'a opinion is that the operation can be done on the 23 of Sivan.
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/3/2021 9:49 PM |
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Important Numbers
