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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5827 - Q. And Now, The Endless Ending?
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– Q. Dear Rabbi. I would like to know what is Horav Shlomo Miller’s Shlit’a opinion on having Kavana (intention) when eating bread or other Chametz during the 30 days before Pesach to comply with the mitzva of Biur Chametz already?
A. On question 4919 we wrote:
“Q. Should one who owns a fire place or has a discarded oven burn leftover bread, cookies and cakes during the thirty days before Pesach to comply with the Biblical mitzva of Biur Chametz or the burning of the chometz? Since even just diluting them in water and then disposing of them in the sink is easy and possible, should one not comply the whole month every day and many times a day with such an important Biblical mitzva?
A. Talmud (Pesachim 6a) quotes Rabbi Yehuda in the name of Rav : “One who sets sail or journeys with a caravan thirty days before Peisach, he is not obligated to burn his chometz; If it is within thirty days, he is obligated to burn it.” That also corresponds to the learning and expounding on the laws of Pesach thirty days before the festival.
Remah (O.H. 636: 1) rules that a brocho should then not be recited, however Biur Halocho and Mishna Berura (ibid.) quote some opinions that a blessing should also be recited then.
The reason why we do not follow a due process to comply with this important mitzva during the whole month prior to Pesach, as mentioned by Horav Aharon Miller Shlit’a is that our sages did not want to impose a constant everyday and every moment mitzva that would create and result in a great loss of food, time and effort.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller Horav, Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 3/6/2026 4:01 PM |
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#5826 - Real Deep Waters
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See question above. We must point out the following question;
On question 1724 we wrote:
Q. Do new scissors used for cutting poultry need tevila in a mikva?
A. Shach (Y.D. 120: 11) rules that a utensil used for food preparation that will require additional changes to make it edible, should be immersed without a bracha.
Similarly the Remoh (ibid. 5) maintains that a shechita knife should preferably be immersed without a bracha. Taz (ibid.7) asserts that this applies even if the shechita knife, as usual, is only used for that purpose. However, Taharas Yom Tov (2: p. 120 – quoted in Tevilas Keilim 1: 3: f. 5) disagrees and opines that no tevila is needed.
Horav Shlomo Miller’s Shlit’a opinion is that if the scissors are only used for raw food like cutting poultry, they require tevila without a bracha. However, if used also for edible food, a bracha should also be recited.
(Tevilas Keilim 1:3:footnote 5, Taz ibid, Aruch Ha’shulchan 39, 41, Avnei Yoshfe 1:148:3. See similar psak in StarK Kashrus Kurrents v.37: 3. See also Kof K Tevilas Kelim p. 5.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Hirshman,Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit”a
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Posted 3/6/2026 3:57 PM |
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#5826 Real Deep Waters
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– Q. See question above. We must point out the following question;
On question 1724 we wrote:
Q. Do new scissors used for cutting poultry need tevila in a mikva?
A. Shach (Y.D. 120: 11) rules that a utensil used for food preparation that will require additional changes to make it edible, should be immersed without a bracha. Similarly the Remoh (ibid. 5) maintains that a shechita knife should preferably be immersed without a bracha. Taz (ibid.7) asserts that this applies even if the shechita knife, as usual, is only used for that purpose. However, Taharas Yom Tov (2: p. 120 – quoted in Tevilas Keilim 1: 3: f. 5) disagrees and opines that no tevila is needed.
Horav Shlomo Miller’s Shlit’a opinion is that if the scissors are only used for raw food like cutting poultry, they require tevila without a bracha. However, if used also for edible food, a bracha should also be recited.
(Tevilas Keilim 1:3:footnote 5, Taz ibid, Aruch Ha’shulchan 39, 41, Avnei Yoshfe 1:148:3. See similar psak in StarK Kashrus Kurrents v.37: 3. See also Kof K Tevilas Kelim p. 5.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Hirshman,Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit”a
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Posted 3/6/2026 3:52 PM |
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#5825 Deep Waters
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– Q. Hello Rav, My wife bought "poultry scissors" that she keeps in the kitchen. She uses them to cut raw chicken. On occasion, they will also get used by her or other family members for other uses.
They were left on the Shabbat table and we debated what status of muktzeh they might be. Generally scissors would be a kli Sh'melacha L'issur, but one sefer I found specifically said "poultry scissors are not muktzeh at all". One guest found that interesting because if they are especially designed and more or less set aside for cutting raw chicken (which I believe we generally hold is muktzeh today), then they should be a kli Sh'melacha L'issur at least.
1) what is the muktzeh status of poultry scissors dedicated to cutting raw chicken.
2) in our case, where they are also used for other purposes sometimes, would that change their muktzeh status?
3) Assuming they are mukzeh and they are on the far end of our Shabbat table, can I move them on Friday night for the Friday night meal even though I don't need that part of the table at all until Shabbat lunch?
A. Indeed as you wrote "poultry scissors" that in principle are in practice used as designated by their name for cutting meat or any food, even when it is ready to be eaten, should not be Muktza on Shabbat.
However, if as you also mentioned, they are used primarily for prohibited work, then on Shabbat, they are indeed Muktza. In that case they still could be used, as you also pointed, but only for and when they are needed for permitted work, such as cutting ready to eat meat or a similar food. Yet, it is preferable to use a regular food knife.
See next question.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
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Posted 3/5/2026 11:45 PM |
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#5824 - A Woman’s Work is Always Done, REALLY???
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– Q. Querido Rabino. I have a real tough question to ask you. A friend told me that women are not permitted to do work on the day after Purim (Shushan Purim). Can that really be true? First of all why and what is the real reason?
A. On question 3610 we wrote:
Q. Dear Rabbi we so appreciate your questions and answers, because of the anonymity and openness provided. If it wasn’t there many, specially women, would be concerned and afraid to ask question.
We had an unusual situation in our family last Friday, Shushan Purim.
It was an occasion of great need of work, no only to cleanup after Purim, but also to prepare for Shabbos. Yet one of our daughters that learns in Bais Yaakov, insisted that women are not supposed to do work on Shushan Purim. Is there some truth to such an Halacha?
A. Surprisingly in Shulchan Aruch, Darchei Moshe (O.H. 696: 2), Beer Heitev (3) quotes Maharil and Avudraham that there is a source for this prohibition. Nitei Gavriel (p. 180) also quotes opinions that women abstain from melochos on Shushan Purim, including Yalkut Meam Loez on Esther (p. 248: 2) that mentions it is a great sin.
However as Horav Pam Shlit’a pointed out, all work that is permitted on Yom Tov and done for Shabbos needs, is certainly not included.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
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Posted 3/4/2026 4:18 PM |
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#5823 - Real Aliyas Neshama on Purim?
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- 5823 – Q. Rabbenu long life and Happy Purim .
I have on Purim yohrzait for my mother AH. that passed away young. Is it proper to offer a kidush in shul on Purim after davening or is it an expresion of sadness that should be avoided if possible on that happy day?
A. On question 2068 regarding one that has yortzait on Purim and wants to make a siyum, Horav Shlomo Miller Shlit”a permitted even on a leap year to make a siyum on both days of Purim, as one does with reciting kaddish (see also question 999).
He added that on a regular year he could do the siyum during the Purim seuda. On the leap year, on the first Purim since there is no seudas Purim, it would be difficult to do a special seuda for the siyum during the day or the afternoon, as it is a working day.
The Shaila was if Is it possible to arrange the siyum on the eve of Purim (leil Purim), when family and friends could be invited. He answered that the seuda of the siyum should be done during the day, as the regular Purim seuda is done and on it more food should be added to comply with the opinion of the Rema.
As far as getting family and guest to join, which may be difficult in the afternoon, one can start the seuda while it still day and have the rest of the guest join later.
Horav Shlomo Miller’s opinion is that even when there is no siyum, the adding to a regular meal during Purim is considered a seudas mitzva, since after all Purim Rishon also commemorates the nissim that occurred, and this constitutes a seudas hodo’a. (See Chassam Soffer O.H. 208).
10) Ask Tetzave 86 – Real Aliyas Neshama on Purim - 5823 – Q. Rabbenu long life and Happy Purim . I have on Purim yohrzait for my mother AH. that passed away young. Is it proper to offer a kidush in shul on Purim after davening or is it an expresion of sadness that should be avoided if possible on that happy day?
A. On question 2068 regarding one that has yortzait on Purim and wants to make a siyum, Horav Shlomo Miller Shlit”a permitted even on a leap year to make a siyum on both days of Purim, as one does with reciting kaddish (see also question 999).
He added that on a regular year he could do the siyum during the Purim seuda. On the leap year, on the first Purim since there is no seudas Purim, it would be difficult to do a special seuda for the siyum during the day or the afternoon, as it is a working day.
The Shaila was if Is it possible to arrange the siyum on the eve of Purim (leil Purim), when family and friends could be invited. He answered that the seuda of the siyum should be done during the day, as the regular Purim seuda is done and on it more food should be added to comply with the opinion of the Rema. As far as getting family and guest to join, which may be difficult in the afternoon, one can start the seuda while it still day and have the rest of the guest join later.
Horav Shlomo Miller’s opinion is that even when there is no siyum, the adding to a regular meal during Purim is considered a seudas mitzva, since after all Purim Rishon also commemorates the nissim that occurred, and this constitutes a seudas hodo’a. (See Chassam Soffer O.H. 208).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Hirshman.Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 3/3/2026 10:52 PM |
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#5822 Non Human Creatures?
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– Q. Shalom, Dear Rabbienu Shalit"a.
What is the halachic status of a bus/train/car that operates autonomously, with no driver?
Is it שומר שכר או שומר חינם or perhaps it has an unprecedented status?
What about liability and responsibility for its operation and/or malfunction? Thanks.
A. As we have often, mentioned regarding similar Shailos, the machinery you cite and other similar AI operating systems for many tasks and undertakings in our times, are not considered to be autonomous or independent creatures. Since they are after all, the result of man made programs and original endeavors for their creation, and their operation is as needed for human benefit.
They are not at least in our days, just in function for other machines or non-human independent endeavors and benefits. Therefore, whoever set them up is responsible for even their autonomous operation and results, since those humans after all placed them in their service and for their own need or benefit
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Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 3/1/2026 1:37 AM |
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#5821 - Halacha of Bracha in Puerto Vallarta
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– Q. See questions above.
Since their house in Puerto Vallarta was indeed close to the endangered sites, did they have to recite every day the Birkhat Hagomel during the disturbances, as they were saved then?
A. This case is similar to one who experiences an extended sickness and he then recites that blessing when cured and out of danger.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
See next question.
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Posted 2/27/2026 2:17 PM |
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#5820 - The Key to the Monkey Piskey
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- – Q. Dear Rabbi. I heard on a on-line shiur that one can send Shalach Manot even by a delivery service that is not a Jewish firm. Is that correct?
A. Yehuda Yaaleh (O.H. 207) rules that it is permitted since there is no real need to have a Shaliach for sending Shalach Manot. However other Poskim debate the issue.
On question 3067 we wrote:
Q. In hospitals that already use robots for carrying and delivering meals for the patients, can one place Shalach Manot to be delivered by them to the sick?
A. Chashukei Chemed (Megila 7a) quotes a story of a Rov who complained to the Satmar Rebbe zt’l, that he received Shalach Mones delivered by a child dressed as a monkey. The Rebbe replied that even if a real monkey would have delivered them, one would also comply.
He added to the wondering Rabbi, that this is also the opinion of the Chassam Sofer (Gittin 22b). Namely, that when the Torah demands that a person should do the mitzva himself, then you have to rely on a proper Shaliach or agent to carry it out in your name. However, when to begin with, the mitzva is to be done by using an agent, then even a monkey can deliver.
However, Chashukei Chemed adds that since the purpose of sending Shalach Mones, is to manifest and create friendship and affection, sending it with a monkey may have an adverse effect.
Horav Shlomo Miller’s Shlit’a opinion is that you indeed comply by sending the gift with the robot usually used, with the permission of the staff.
(Robots are preferred in some hospitals because of different reasons, including reliability and the avoidance of contamination.)
Rabbi A, Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit”a
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Posted 2/27/2026 2:00 PM |
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#5819 A Megila Shaila?
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- – Q. If a woman is in doubt after hearing the Megila, if she heard it all well in the Ezrat Nashim, does she have to hear it again?
A. Since most Poskim maintain that the mitzva for women is as is only Rabbinical, if it is difficult she does not have to read it again, since after all it is only a doubt on a Rabbinical mitzva. (Turei Even p. 4).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/27/2026 1:55 PM |
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#5818 - Read One Right!
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Q. A hospitalized person may be able to go down to the hospital shul on Parshas Zachor. If there is no minyan, can he with help, take out the Sefer Torah and read Zachor for himself even without a minyan?
A. Shulchan Aruch (O.H. 685: 7) rules that since Parshas Zachor is Biblically ordained, people living in towns with no minyan, will have to travel on this Shabbos to a place where there is one.
Rema (ibid.) adds that if they are unable to do so, they should at least read them with their proper tune. Mishna Berura (ibid. 14) maintains that this reading should be done from a Sefer Torah. In Sha'ar Hatzion (ibid. 5) he quotes opinions in regards to the need of a minyan after the fact, when non is available.
Piskei Teshuvos (685: 2) quotes different opinions if Parshas Zachor, when omitted in the morning, could be read later on during Shabbos afternoon with a minyan, by just calling to the Torah one person who will recite the bracha.
Horav Shlomo Miller's Shlit'a opinion is that in the case when there is no minyan to read Kerias Hatorah properly and with a bracha, it is better to read only from a chumash.
The Rov pointed out to Responsa Toras Refoel (1: 2) which maintains there may be even a Biblical prohibition to read from a Sefer Torah in unusual circumstances.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/27/2026 1:53 PM |
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#5817 - Why No Hatzlacha in Puerto Vallarta?
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– Q. Querido Rabino.
As the Rov has been in Puerto Vallarta many times in the past when he was Chief Rabbi of Mexico and had to attend to Kashrut and other issues and is aware of the dangerous situation today, why does he think this dangerous situation came to us?
A. Dear friend it is truly difficult to actually tell the true and real reasons why Hashem brings calamities and disasters to humans. Yet, we should try to improve whatever we can do and help the ones in need.
B’N I will try to consult with Gedolim if there is something that should be done.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/27/2026 1:49 PM |
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#5816 – Fit The Gift ?
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Q. Shalom, Dear Rabbeinu Shalit"a,
In case of sending משלוח מנות to a person who has a very particular taste when it comes to food, is that ok to offer him a gift card or money? Thanks,
A. On question 4145 we wrote:
Can one send roses as Shalach Manot to an elderly woman that is intubated and cannot eat? Question 3073 deals with a patient who is in hospital and is being fed intravenously and can’t digest any food, and a friend would like to send him Shalach Manot to rise his spirits on Purim. Since the patient complained that he dislikes the smell in his multiple people room, would one comply with this mitzva by bringing him an air freshener with a scent he likes?
To what we answered: “Tzitz Eliezer (9: 33) rules that cigarettes, cigars, smelling and chewing tobacco, although on Yom Tov some Poskim permit their use, since they consider them to be for those who use them Ochel Nefesh or needed as actual food, however, in regard to Shalach Monos you require actual edible and nourishing food. Other Poskim disagree and permit them for Shalach Monos. (Divrei Yisroel 1: 223, quoted by Piskei Teshuvos 695: 17).
One may argue that the same may apply to other desirable and needed scents and fragrances. And as they also argue, they may be enhancers for getting a greater appetite and eating better. Besides, some Poskim also permit, after one has already complied with proper food Shalach Mones, to send other desirable non-food gifts as Shalach Mones. (Divrei Yisroel 1: 223, Beis Sheorim 380, Piskei Teshuvos 695: 17)
Horav Shlomo Miller’s Shlit’a opinion is that you should make an effort to have the air freshener delivered during Purim if this is going to give the patient happiness and cheer him up. See also question 3055.”
In our particular case, Horav Shlomo Miller’’s Shlit’a opinion is that surprisingly roses and other flowers are edible and considered food. See Shulchan Aruch (O.H. 204: 11) regarding what is the proper bracha one recites on them. Therefore, one would comply with Shalach Monos by sending roses. Horav Shlomo Miller’’s Shlit’’a opinion is that it also applies to other similar edible flowers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/27/2026 1:46 PM |
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#5815 - The Bracha in Puerto Vallarta
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– Q. Dear Rabbi.
As you well know, our family owns a house in Puerto Vallarta in Mexico which we often also use for our vacations and you also once visited years ago to place the Mezuzot. Due to the recent security issues of Puerto Vallarta, we were wondering, since they were there during the recent revolts and violence, if they have to recite Birkhat Hagomel once things have been contained?
A. Indeed, if they were in a section of the area that was affected by the revolt they should recite Birchat Hagomel in Shul with a Minyan as soon as possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
See next question.
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Posted 2/27/2026 1:28 PM |
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#5814 Pick and Choose?
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Q. See question above. We recently had to again address the following question, that places the last Shailah and answer with the meaning and values of our marriage relationship, once more in the proper common real view and perspective:
Q. 4299 - Kvod Harav. I as a Rabbi, was offered to enact two very different weddings on the same time but at different locations, and I cannot do both. One is a common young Frum couple, the other is an elderly couple in their late eighties who lost their partners and are getting married just to keep company.
Which marriage should I choose to perform?
A. Although, as you told me, the elderly couple are unable to have marital relations at their age, Horav Shlomo Miller’s Shlit’a opinion is that the wife still has to immerse in a mikva and follow the usual traditions.
The Rov also maintains that the usual brochos are recited at the chupa of the elderly, followed by the customary Yichud seclusion.
The Rov’s Shlit’a opinion is that although it is a very great mitzva to help the elderly couple in their quest to enjoy relief of loneliness and obtain such necessary mutual help at that difficult age, it is still a greater mitzva to perform the wedding of the young couple, who are able to procreate and establish a new family with children.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
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Posted 2/23/2026 4:18 PM |
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#5813 - The Last Joyful Torah Disagreement V? Really?
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- The Last Joyful Torah Disagreement V? Really? Q. Following Question 5 מילתא דתמי׳….מיחזי- כיוהרא 7,8,9 אין לנו חלק……
He should give gifts to his wife not for external secular reasons but rather למען הרבות אהבה ואחווה שלום ורעות,לכבדו יותר מגופו להרבות שמחתה ושמחת יו״ט, הכרת הטוב , להראות שהיא אהובה..ב
A. Kvod Horav Shlit’a, as you well know that we have so frequently expressed the mentioned fundamental marriage principles in our many answers and articles, that we maintain and teach and inform constantly. They often include the marriage principles you mentioned.
The above can be seen, not only in the volume of revised Teshuvot by our Rabbanim group, answered and published worldwide, read by really many and questioned if and when needed. Adding also your own very valuable and thankful supervision over many years.
Thanks again for your contribution.
See Next question.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu
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Posted 2/23/2026 4:03 PM |
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#5812 - A Joyful Torah Disagreement IV?
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We should also add to the above Shailot the many references of the joy of learning Torah. One we often expressed the following Purim question (On the Purim Spirit special):
“Q. 4898 - This is Not a Joke. Q. See question above. Can one prepare Purim jokes and funny stories while in the bathroom?
A. On question 1278, we mentioned that Horav Shlomo Miller’s Shlit’a opinion is that if you are repeating or thinking of verses and words of our sages, albeit in a nonsensical and ludicrous content, it would be still prohibited while being in an improper location.
The same would apply to reading kosher jokes and funny stories in the bathroom.
As the Talmud (Shabbos 30b) teaches, that Rava, before beginning a lecture would tell a “Milsa D’bedichusa,” a humorous story or witticism that would make people laugh and also catch their attention.
Meforshim point out that it was a real part of the Torah learning experience, that should be truly performed with great Simcha and joy. (See Menuchas Sholom p. 48 and others.)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/23/2026 3:53 PM |
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#5811 – A Joyful Torah Disagreement III?
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On question 2213 - The True Joy, we wrote;
Q. One who is sitting shiva is prohibited in learning Torah, but is allowed to learn the sad parts of the Torah and the laws of avelut. What happens when even learning those, grants one great joy? Is he allowed to learn the Halachot of mourning, which he needs?
A. Shulchan Aruch (Y.D. 384: 1 – 4) rules that one who is in mourning should demonstrate sadness, and abstain from learning Torah, since it grants joy and happiness to the one who learns it.
However, since one has to learn the Halachos of mourning in order to keep them, Horav Shlomo Miller’s Shlit’a opinion is that he is permitted to do so.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
See next question.
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Posted 2/23/2026 3:40 PM |
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#5810 – A Joyful Torah Disagreement II?
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On question 2213 - The True Joy, we wrote;
Q. One who is sitting shiva is prohibited in learning Torah, but is allowed to learn the sad parts of the Torah and the laws of avelut. What happens when even learning those, grants one great joy? Is he allowed to learn the Halachot of mourning, which he needs?
A. Shulchan Aruch (Y.D. 384: 1 – 4) rules that one who is in mourning should demonstrate sadness, and abstain from learning Torah, since it grants joy and happiness to the one who learns it.
However, since one has to learn the Halachos of mourning in order to keep them, Horav Shlomo Miller’s Shlit’a opinion is that he is permitted to do so.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
See next question.
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Posted 2/23/2026 3:23 PM |
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#5809 – A Joyful Torah Disagreement?
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- Q. Re- Question "Torah learning is our essence".
On question 5799 regarding, “ Why is it not mentioned in Shulchan Aruch the important Halacha of Mishenichnas Adar Marbim Besimcha, that from the beginning of the Month of Adar, one has to increase joy and happiness?” The Rov answered:
“A. Poskim mention that the reason is since in essence the whole month of Adar could be on special occasions a time for reading the Megila, including Rosh Chodesh, as mentioned in Shulchan Aruch, (O.H. 688: 7) the Rema (ibid.) explains that we follow this tradition. Therefore any time we read the megila, we are essentially learning Tora, which is a time of pure joy. {See Chasam Sofer O.H. 160).”
This question is entirely flawed to assume that one is teaching a subject along with other teachings. Rather, every single time one learns Torah, he is expressing his very essence that his very breath of life is וחיי עולם נטע בתוכינו which was implanted in him when Hashem Yisborach said Anochi…. That is what one is living and breathing every single time one is learning Torah!
A. As explained above and in many other answers to questions, you are indeed right and correct, yet we always learn Torah everywhere, by asking questions and providing answers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu
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Posted 2/23/2026 3:11 PM |
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Important Numbers
