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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3197 Once a Cohen Always a Cohen?
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Q. I am single now, but I was married so I am not Kohein eligible. However, I recently met a Kohein who is not observant. I was wondering, wouldn't Hashem prefer that he get married and lose his Kohein status rather than stay unmarried, especially if he becomes more observant in the process?
A. As we know one born as a Cohen, cannot renounce to the status he was born with, and will be restricted during his lifetime to all normally applicable Cohanic prohibitions.
However, it is not uncommon in our days that people who are estranged from keeping the Torah, especially if that goes back also to parents and grandparents, may not be anymore considered Cohanim in Halacha, since one of the parents, could have been involved in prohibited relations that would turn him into a 'Chollol' or removed from the Kehuna.
A competent Rabbi should be consulted to investigate the history of his family.
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 5/31/2021 5:31 PM |
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# 3196 One Thanks for Many Things
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Q. Hi. I was wandering what is the Bracha Acharona when drinking grape juice, plus eating burekas, plus eating dates or a pomegranate. What Bracha Acharona should I say?
A. If the burekas are mezonos (some are not), you recite one single brocho, and add all three items consumed, namely; Al Hamichya, Veal Hagefen , Veal Haperos, on that order.
That is when you ate and drank the right amount of each kind. Kezais is about 30 g. Reviis more than 86 cc. or better 130 cc. See Shulchan Aruch (O.H. 208: 12)
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 5/31/2021 5:10 PM |
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# 3195 Cohen Hold your Liquor
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Q. A Cohen took part in a Kiddush after davening on Yom Tov and had some liquor. As he was going home, he was asked by a late minyan to say Birchas Kohanim for them, as they didn’t have any other Cohen available. Could he do it?
A. Shulchan Aruch (O.H. 128: 38) rules that a Cohen that drank a Revi'is of wine, should not be part of Birchas Cohanim, since it is comparable to the Avoda done in the Beis Hamikdash.
Mishna Berura quotes, the permissive opinion of the Mogen Avrohom, that a Cohen may bless when drinking liquor, even if he is somewhat drunk, even if he is unable to speak respectfully in front of a king. Although, the above does not apply to Tefila, where we are stringent.
However, Mishna Berura mentions that many Poskim disagree, and maintain that if one drank enough to be unable to speak respectfully in front of a king, he should not recite Birchas Cohanim.
Piskei Teshuvos (ibid. 80), quotes that the minhag is to avoid any kind of Kiddush before the blessing.
However, Horav Shlomo Miller’s Shlit’a opinion is that in this particular case since there is no other Cohen available, if he is able to speak respectfully in front of a king, he may proceed with the blessing.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/31/2021 4:50 PM |
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# 3194 One for the Holy Books
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Q. It says that if you leave a sefer open when you leave the room you are learning, it will cause forgetfulness. Does that apply also to one learning from a screen in a computer? Does one have to turn off the computer or cover it when he goes to another room?
A. on question 1365 and 383 we wrote "“Most Poiskim rule that Hashem's name written on a screen can be erased and they have no sanctity as the pixels which make up the letters on a computer screen are being refreshed many times a second and are considered to be more virtual than real. T'shuvos Vehanhogos (3: 326) permits erasing Hashems name adding also the fact that it was not written with the intention of kedusha. He also points out that s'eforim like chumashim and sidurim, are commonly printed today by using computers and so are the very effective and essential programs to check the kashrus of sifrei Torah and tefilin. So too is lenient Avnei Yoshfe (4: 105) and Nishmas Shabbos (Mechika Uksiva 137) and others (see Piskey Teshuvos 174).
However, some Poiskim are more stringent, Shevet Halevy (7, 4) rules that even though erasing a name written on a screen is not Biblically prohibited one should avoid doing so only in cases of great need, a similar opinion is to be found in Sheilas Shoul (Y.D. 59: 3). Horav Shlomo Miller's Shlit'a opinion is that it is permitted to read Torah and Tefilos with Hashem's name from a screen when needed, but one should always do so with decorum and kedusha.”
Following the above, Horav Shlomo Miller's Shlit'a opinion is that a phone used for davening, since the words screened temporarily are not considered writing, does not acquire any sanctity, therefore it is not given the love and respect given to a chefetz shel kedusha and should not be kissed when it falls.
Consequently, the Rov advises that people should rather when possible daven from a printed siddur that has a degree of kedusha and not from a phone."
The Rov also maintains that leaving a screen on when displaying Divrei Torah is different to an open sefer and is not subject to the same restrictions. However, as mentioned above, while the words are on the screen, it should be treated with respect and not be carried inside a bathroom or similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/31/2021 4:42 PM |
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# 3193 Your Very Own Enemies?
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Q. I daven in a Shul in which a Chasidic writer that writes and publishes constantly articles in the local press against Israel and its non-religious government, comes to join the minyan.
Some people are very upset and demand that he should not be given an aliya, and even be refused entry, since his articles serve as food for Arabs, Palestinians and their local sympathizers that endanger the life of local Jews including children. Is that what should be done?
A. Horav Shlomo Miller’s Shlit”a opinion is that to avoid machlokes, it is better to friendly convince him that since according to his believes the people of the shul are sinners, he should try to find a minyan that supports his views.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 5/27/2021 10:25 PM |
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# 3192 Outwitting the Smart Lights
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Q. I live in a building that uses in the halls a new type of electric bulbs. When one comes close to them they go brighter and then, as one walks away they dim. It is an individual process of each bulb. Can these be used during Shabbos? I find it extremely difficult to have to move to another building.
A. Presence sensor "Smart Lights' are divided into two kinds. They can be activated by motion sensors, and sensors that actually detect the infrared radiation emanating from people around them. These components are usually referred to as infrared sensors, or Passive Infra Red (PIR) sensors.
On question 675 regarding walking down a street on Shabbos and being careful when to not activate motion sensor lights, we wrote:
"Shemiras Shabbos Kehilchoso (23: 53) quoting Yesodei Yishurun (5: p. 160) prohibits entering through an automatic door operated by a sensor. A light likewise turned on would be similar. However when there is already enough light in the street and the additional one being activated by the sensor is unnecessary, it becomes a case of Pesik Reisho Delo Nicho Lei or a sure consequential act that provides no benefit, which Poskim permit when it is not intentional. Some Poskim would permit walking by the sensor even when the light provides benefit, if one closes the eyes (39 Melochos p. 1215.)
Horav Shlomo Miller’s Shlit”a opinion is that one should try to avoid activating the sensor when possible and to cross over to the other side of the street. When that is not an option it is permitted, if it is unintentional."
The Rov maintains that the same would apply to the new Smart Bulbs. However he recommends using the infrared activated bulbs over the motion activated.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:18 PM |
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# 3191 That is So Cool
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Q. I became aware that the cool water being pumped out of Lake Ontario and other major cities, before it reaches the treatment stages, is also used for cooling the pumps themselves and the motors that operate them. Is that not a case of water that 'Naase bohem melacha' or work was done with them, that becomes disqualified for Netilas Yodaim or washing hands before eating?
A. On question 2044 regarding washing Netilas Yodaim in places like Las Vegas and some counties in California, where literally the treated water goes from the toilet to the tap, Even if not contaminated, why should it not be disqualified as water that was used for work (cleaning, washing and drinking from it etc.), we wrote:
Poskim maintain that if the water was treated and recycled directly into the tap, it would be disqualified for Netilas Yodaim (Lehoros Nossan 10: 23, Kovetz M’beis Levy 5: 6). However, it is common that the water is reclaimed into a lake, from where it will be extracted for house use.
The above Poskim opine, that since it ends in contact with the ground and is further filtered by it, and then extracted from the underground of the lake, it is considered having gone through a “hamshacha” process, as water for a mikva is transformed by having it run over the ground. This constitutes “ponim chadoshos” or new fresh water and is permitted for netilas yodaim (See Piskei Teshuvos 160: 16: n. 58). Horav Shlomo Miller’s Shlit’a opinion is similar."
The Rov explained that in our case, since the water being pumped is constantly connected to the lake, it does not become disqualified. This is similar to someone immersing his hands for Netilas Yodaim in a mikva, in which someone has immersed or in a lake used by boats and swimmers.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:09 PM |
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# 3190 The Ring of Life
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Q. See question 3189 above. I heard that in Mexico City where armed street robberies are common, they permit carrying cash money on Shabbat in case one is assaulted and if he doesn't have what to give to his assailants, he may be shot. What is Horav Miller's opinion?
A. There are stories that after President Kennedy's assassination, and during other critical times, some Rabbis permitted carrying cash during Shabbos even in some Chassidic communities in the States.
Horav Shlomo Miller’s Shlit”a opinion is that one should better wear a fake gold ring, one can give away if confronted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:02 PM |
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# 3189 Are you Afraid of the Shots?
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Q. I heard that Horav Miller Shlit'a opposes carrying a gun on Shabbat, even on places where there is a valid safety concern, I don't understand, doesn't Sakanat Nefashot, or the danger to life supersede other Torah prohibition? How about when walking to shul Friday night in Mexico City?
A. Historically, there were occasions when even in New York some permitted carrying weapons on Shabbos and of course it is common in Israel in Yeshuvim exposed or close to the border or Arab settlements.
Horav Shlomo Miller's Shlit'a opinion is that, if someone is concerned for his safety or survival, he should preferably stay at home and don't go to shul carrying a gun, especially in locations where there is no Eruv.
As I'm personally familiar with the situation in the south. The advise is, that one may preferably hire affordable security guards to walk him to shul and back, as is already common there.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/26/2021 10:29 PM |
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# 3188 Wait and Hear
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Q. On question 3187 above, even if one cannot comply with Tefilah, Shema or Brachot using using this technology, would he be able to use it on Shabbat just to communicate with his family?
A. On question 2928 (See also questions (2926-27). in regard to using a prosthetic electronic arm hand on Shabbos even when it is not connected to the batteries. we wrote:
“Horav Shlomo Miller’s Shlit’a opinion is that a melacha or work performed on Shabbos by using only the electrical charges that emanate from ones controlled and willing thoughts, collected by electrodes attached to the head, is considered a proper melacha.
However, for someone who does not usually use his thoughts for the creation of electrical discharges, it likely would be a melacha performed with a shinui or a significant deviation from the norm and therefore only Rabbinically prohibited. However, an invalid or paraplegic that uses this method to constantly move and perform other works, for him it becomes the norm and would constitute a Biblical prohibition.”
Therefore, the use of that bionic arm and hand, regardless whether it is done directly, by using the electrical discharges provided by the nerves or the electrical waves provided by the brain, would not be permitted during Shabbos. However, if one turned off the arm before Shabbos, and just wants to use it as a covering or dressing to look like others, it would be permitted."
The Rov added than in our case, since the technology is still developing into a practical stage that has different options, an Halacha opinion should wait.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 5:39 PM |
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# 3187 Hearing Somebody's Thoughts
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Q. My father will because of cancer have his vocal cords removed. He will not be able to articulate any speech or words sound at all. Can he be yotze Keriat Shema and Tefilah by just moving his lips? Could he use other future types of creating voice by harnessing brain waves? (This possibility, which is already used in a reverse form for hearing and seeing, gives my father lots of much needed hope).
A. On question 1593 regarding if the mute (by the removal of the voice cords) can read shnaim mikra by using a voice vibrator that creates words, or if they can they make any bracha with it and have others answer amen, we wrote "Sha'ages Aryeh (6), Minchas Chinuch (420), et.al., maintain that the mute can only comply with tefila, shema, brochos, reading of the megilah etc., by listening to others and being shomea keoneh. (Keren Oiroh, Brochos 6b and others disagree in regards to krias shema). See Shulchan Aruch (O.H. 62: 3), Biur Halocho and Mishna Berura (ibid. 6) in regards to hirhur kedibur (thinking is as saying), that you do not comply with just thinking the words of the speech-involving mitzvos,
The way an Electrolarynx or artificial larynx speech works in its speech method, is that vibrations are generated pneumatically by an external battery operated vibrator, which is usually placed on the cheek or under the chin. It makes a buzzing vibration that reaches the throat and mouth of the user, who had a laryngectomy that removed his larynx (vocal cords/voice box). The person then modifies the sound using his/her mouth to articulate the speech. This method of speaking is quickly and easily learned, produces a strong sound, requires a device with batteries, and the use of one hand. (from; http; soundsdribrook.blogspot.com).
Horav Shlomo Miller’s Shlit’a opinion is that since without the external artificial vibrations, the mute would not be able to create by his own any speech, the words that he can now articulate are not valid in Halacha. Therefore, he would still need to hear the speech-involving mitzvos from others, and comply by being shomea keoneh. The same would apply to observing shnaim mikro."
Horav Shlomo Miller's Shlit'a opinion is that the same would apply on a future method of creating sound by using brain waves.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 5:25 PM |
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# 3186 Testing the Test
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Q. I saw that there is a clinic in my neighborhood that does Covid testing on Saturday. If it is in walking distance and I don't have to do any melachos, can I go for a nasal swab?
A. Horav Shlomo Miller's Shlit'a opinion is that if needed it could be done. The Rov
recommended to check if the swab is placed on a solution that changes its color if a Covid infection is present. That change of color may be prohibited when the tester is doing it for you.
However, the Rov added that writing or recording results etc., is basically done for the technicians advantage, and in need will not affect.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 4:53 PM |
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# 3185 Casting Aside Traditional Greenery
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Q. After Shavuos do the branches of the trees and flowers that were used for decorating the shul, have to be treated like the Schach or the Hoshanos after Sukos, and bury them properly?
A. On question 1882 we wrote: "Shulchan Aruch (O.H. 664: 8 and 21:1 and Shaarei Tzion ibid. 20) warn on not stepping on leftover mitzvos as leafs of Hoshanos or threads of tzitzis. Therefore Horav Shlomo Miller’s Shlit’a opinion is that leftover schach and arba'as haminim should not be thrown into the common garbage bin, since they were used for a mitzva. Rather they should be disposed in paper bags with the rest of leaves and branches that will end up being buried in land fills. They may also be double wrapped or bagged and then disposed off in the regular garbage."
However, Horav Shlomo Miller's Shlit'a opinion is that since decorating the shul with greenery is only a minhag and not a mitzva, the above restrictions do not apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 4:43 PM |
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# 3184 Fuss the Feathers?
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Q. See question 3183 above. When the cat brought me a live bird it caught on Shabbos, there were feathers everywhere. Since I am allergic to them, I automatically cleaned them up. Then I wondered if they are mukztah and if I should have done it with a shinui. ( in an unusual way)?
A. Shulchan Aruch (O.H. 308: 34) permits removing muktza that is disgusting and revolting (Geref shel Rei). By the same token, one may remove objects that are detrimental to one's health.
There is also no prohibition of Meamer or gathering, as it only applies Biblically to earth-grown produce. (Rambam H. Shabbos 8: 5, Mishna Berura 340: 36), and other ancillary lenient issues apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/23/2021 5:54 PM |
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# 3183 For the Birds?
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Q. My cat brought me a live bird on Shabbos (door to backyard was open). Usually, when it does that on weekdays, I wrap it in a towel and release it before my cat kills it.- Fortunately, the bird went on its own into my garbage can, so as it recovered, I just took it while inside the can, back outside. I hope that wasn't trapping, or touching mukzah. Was it OK?
A. Mishna Berura (316: 9) maintains that when finding an ill rabbit that cannot move on the road, one should not take it, since he could be transgressing on the prohibition of Tzad or hunting Rabbinically. Biur Halocho (ibid.) adds that there is a prohibition of Muktza also.
Horav Shlomo Miller's Shlit'a opinion is that, since you did not catch or trap that bird, rather your cat did, you did not transgress any proscription. Releasing after it recovers to the outside is therefore permitted.
There is no muktza prohibition involved either since carrying it with the garbage can, is 'Tiltul Min Hatzaad' or indirect contact and since it is done with the purpose of not having the bird flying around the house and disturbing the dwellers, it is also letzorech mekomo and permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/23/2021 5:32 PM |
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# 3182 Watch Out for That Shemira
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Q. Can a woman be a Shomeres and watch over a deceased? Can the wife of the deceased do so?
A. Poskim disagree whether women can do shemira even for other women. Beer Sorim (2: 77) prohibits, while others permit for women (Zichron Meir on Avelus p. 218).
Horav Shlomo Miller’s Shlit’a opinion is that in need, when no men are available they can do shemira even for men.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 5/20/2021 11:22 PM |
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# 3181 To The Last Drop
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Q. If one made a bracha on a drink and it spilled out, is one mechuyev to take a drop with his finger from the floor?
A. Horav Shlomo Miller’s Shlit’a advise is that he should rather take a drop from the container where the liquid was held, since it is likely that it still has some wetness in it. If not, if the liquid on the floor has an upper surface, that is still comestible, he could pick up a drop from it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 11:17 PM |
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# 3180 Let The Minyan Count
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Q. If five people already davened and five need to daven, may one of those that already davened say a tefillas nedava so that there will be six mispallelim? May this be done in a case of need, such as where they will be very hurt by not having tefilla b'tzibbur?
A. Horav Shlomo Miller’s Shlit’a opinion is that davening a voluntary Tefila, would not create a communal Tefila Betzibur. Besides, the Rov pointed out that it is not recommended to daven in our days a Tefilas Nedava, since it requires kavana and complete intention in all the brochos, and that is difficult to achieve in our times.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 11:02 PM |
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# 3179 Lost in the Wash?
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Q. My wife entered a bathroom during davening in order to obtain a tissue or piece of toilet paper with which to blow her nose. A local Rebbetzin told her that even in such a case she is supposed to wash her hands before continuing to daven.
I told my wife that this must be this Rebbetzin's personal Chumra, and I don't think it is necessary.
Am I correct?
A. On question 1723 regarding if someone puts his hand inside a bathroom just to turn off the light, if washing netilas yodaim is required, we wrote: "Poskim disagree if entering hands into a beis hakisei requires netilas yodaim. Maharsham (Daas Torah O.H. 4: 18) maintains that only in regards to entering the Beis Hamikdosh is a partial entry an issue.
Shulchan Aruch (O.H. 76: 4) quotes conflicting opinions whether one who puts a hand inside an opening on the wall of a bathroom, if netilas yodaim is required. Others (Ruach Chaim O.H. 3) are stringent and require proper three time washing from a vessel, or at least once (Ben Ish Chai, Toldos). Some opine that just the entering hand should be washed (Mishnas Yosef 5: 6).
Poskim argue that in today’s bathrooms, that are kept clean by constantly being flushed and rinsed, may not be subject to the same degree of ruach ra'a or spirit of impurity, that possessed the ones in the pre-plumbing era.
Although the minhag is to be stringent and wash our hands after entering them (Minchas Yitzchok 1: 60, Piskei Teshuvos 4: 19, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that in our case one can be lenient, especially in bathrooms that are used also for other purposes such as just washing hands or storing medicines etc. (See Halichos Shlomo 20: 24)."
However, if one does enter completely, although not obliged to do so, it is better to wash hands.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:48 PM |
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# 3178 Thank You, but Yes Thank You
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Q. The Mishna B'rura says that the reason, according to the Ramo, for joy on Lag BaOmer, is that the disciples of R. Akiva stopped dying on that day.
The custom is to behave with signs of mourning on the days on which they died. When they stopped dying, this mourning behavior should stop. But was their dying so part of the natural order of the day that a cessation of that "normal" is a cause for joy?
A. As can be seen from the Halachos and traditions of the days of Purim, Chanuka, Korban Todah,Birchas Hagomel, Seudas Hodoa and many others, whenever there was a gezeira or decree against our people, to the many or even to the single person, when they were saved Bechasdei Hashem, there is an obligation to thank Hashem accordingly and show him our greatest Hakoras Hatov and thankful recognition.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:39 PM |
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Important Numbers
