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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2212 A Baruch Hashem Loss?
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Q. Re- question 2158. If the shuls where he lives don't say "Baruch Hashem Leolam", and therefore, if he follows the above P'sak, his family Minhag to say it will disappear because of disuse, is that a reason to say it even if his Amidah prayer will be started later than when the Tzibbur starts but he will still start when the Tzibbur is davening?
A. On question 2158, in regard to someone who davens maariv in a minyan that is too fast, and he can't say the complete "Baruch Hashem Leolam" before beginning the amida betzibur, we wrote: "Horav Shlomo Miller's Shlit'a opinion is that the added section of "Baruch Hashem Leolam" before beginning the amida, has to be said complete or not at all. If one will not be able to begin the amida together with the tzibur, it should be totally omitted."
The Rov's opinion is that if you daven constantly in a congregation that omits "Baruch Hashem Leolam," you should also not say it at all, regardless of your prior minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:59 PM |
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# 2211 Picking the Brain on Picking Away
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Q. I see someone in shul organizing Siddurim, Ashkenass from Sefard is there any way that’s not assur if it’s not for immediate use? Must I rebuke? Suppose I have no current rapport with this person should I try to establish a rapport first?
Shkoyach
A. Poskim rule that when sefarim are arranged in order on a shelf, one next to the other, since they are not piled or mixed, there is no borer involved and one may take the sefer he desires, even it is to be used later on. (Lehoros Nossan 3: 22, Meor Hashabbos 4, Maaseh Ish p. 109 quoting Chazon Ish and others).
However, some maintain that the above applies only when the name or the kind of a sefer can be easily recognized by its color or clear written title. Otherwise it may be considered as being in a mixed pile. (Shemiras Shabbos K'. 3: 220, quoting Horav S.Z. Auerbach zt'l),
When many sefarim are piled on a table, one on top of the other, it is prohibited in principle to pick them and organize them, if they are needed later on.
Poskim mention some exceptions. As when sidurim that are of one single nusach, but some are larger or newer and therefore in principle, could be readily be used by all. In that case, there may not be a issue of borer at all, since all sidurim are seen as only one single kind of items. (Piskei Teshuvos 319: n.191).
Others permit when one picks the different seforim one by one, and reads from each a bit, before he places it on their new selected location. (Oz Nidberu 8: 9, ibid: n. 192). Some maintain that just taking the very one on top of the pile each time, is not included in the borer prohibition (ibid. 193). There are opinions that are lenient, when the seforim find themselves in an exposed or dishonorable situation (Mishne Halochos 15: 114, Yabia Omer 5: 31, et al.).
Horav Shlomo Miller's Shlit'a opinion is that one should be machmir and not reorder sidurim of a different nusach for later use., if they are not clearly and distinctly recognizable and well marked, However, one does not have to rebuke the one who is lenient and does so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:38 PM |
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# 2210 Black and White About Black and White?
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Q. We recently learned in the Daf, that a Kushi or black cohen is considered a baal mum or blemished and can't serve in the Temple, (or according to some as Shaliach Tzibur). Is that not clear racism?
A. Mishna (Bechoros 45b) teaches that the "cushi, the gichor and the lavkan" which are individuals with unusual skin pigmentation. If they are Cohanim they would be disqualified from serving the avodah in the Beis Hamikdosh. The Talmud further explains that cushi is a Cohen whose skin is very dark. The gichor is one who is very red and the lavkan is one who is very white. (following Art Scroll translation).
Being a Cushi is not a term that connotes being faulty and imperfect or implies discrimination and bigotry.
On the contrary, the pasuk (Amos 9: 7) reads: "Are you not like the children of the Cushites to Me, O children of Israel? says Hashem.
In Parshas Behaloscha (12: 1) we read that: "Miriam and Aaron spoke against Moshe regarding the Cushite woman he had married, for he had married a Cushite woman." Rashi, explains that the name Cushi connoted her beauty, acknowledged by everyone.
Talmud (Eiruvin 96a), teaches that Michal bas Kushi donned tefilin. Rashi explains she was the daughter of Shaul Hamelech. (Moed Katan 16b)
Horav Shlomo Miller's opinion is that we are dealing here with a Cohen born white, that by disease or illness suffered skin discolorations to extremes of black, red or white. The Rov compared it to the related discolorations of the esrog, that has nothing to do with race or discrimination. See similar interpretation in Reishis Bikurim (Bechoros 40b), Mishnas Avrohom (p.194), and others. See also Shulchan Aruch (O.H. 225: 8).
An analogous explanation is also to be found in the verse (Shmuel 2: 6: 8): "And Dovid was angered because Hashem had made a breach upon Uzzah." And the Talmud (Sotah 35a) explains; his face became blackened from pain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:26 PM |
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# 2209 Really! No Brocho on Cheesecake?
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Q. What is Horav Miller's opinion on the correct brocho on cheese cake?
A. Much has been written by different Poskim in regards to what brocho or brochos should be recited on cheesecake. Mishna Berura (212: 1) rules that usually the dough is considered the primary ingredient and only mezonos should be recited even if there more cheese than dough, or if the cake is eaten mainly because of the cheese. However, if there is only a thin strip of crust, just to permit one to handle the cheese, the crust becomes secondary to the cheese and Shehakol should be recited.
Laws of Brachos (7: p. 219) writes in general the crust also adds flavor so the Bracha is Mezonos. However, if the crust is only meant to hold the cheese, the brocho should be Shehakol. See also Vezos HaBrocho (11: p. 92) and others.
Horav Shlomo Miller's Shlit'a opinion is that due to the many different and changing factors involved and the different variations of this cake, preferably one should recite a brocho on a separate piece of certain mezonos and then on a certain shehakol, before eating the cheesecake.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 2:57 PM |
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# 2208 Divide and Care
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Q. This year, Shabbos is Erev Shavuos. Since we are going to eat a seuda (meal) of Yom Tov at night, many avoid eating shaleshsudos (the third meal of Shabbos) after mincha, before the shekia (sunset). It is common to divide the seuda after davening in the morning, into two parts. That is, one may wash hands, eat the fish and then bentch, and then wash netila again and eat the cholent, and that will become the shaleshudes meal. How long should one wait between one meal and the other? Should one wait until after chatzos (midday)?
A. On question 1943 we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that on the onset, one should not wait to eat the seuda on Shabbos morning until after chatzos, even if one drinks something before. (Rambam H. Shabbos 30: 9, Kaf Hachaim 291: 2, See Shulchan Aruch 288: 1, Mishna Berura ibid. 1, Piskei Teshuvos ibid. n. 6).
The Rov also maintains that one should avoid on the onset eating two meals, immediately one after the other, as one may incur in the prohibition of reciting unnecessary brochos (Mishna Berura 291: 14 -17) unless one makes a significant hefsek, such as taking a walk outside (ibid.) or waiting at least a half hour in between. (Piskei Teshuvos ibid. n. 50. He quotes a quarter hour )"
The Rov added that the third meal should be lechatchila (on the onset) a half an hour after chatzos, which is the early time to daven Mincha.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 1:30 PM |
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# 2207 Que es Kernza?
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Q. What brocha is made of foods made from (a new strain of) wheat grass called Kernza?
A. Kermza is defined online as a cousin of the annual wheat. Kernza is a domesticated perennial grain originating from a forage grass called intermediate wheatgrass (Thinopyrum intermedium). Kernza is in the early stages of commercialization.
It is part of a group of plants commonly called wheatgrasses because of the similarity of their seed heads or 'ears' to common wheat. However the wheatgrasses, in general, are perennial, while wheat is an annual. The grass is native to Europe and Western Asia.
It is a new food we are all likely to hear a lot more about in the future. Developed from wheatgrass, 'Kernza' is being hailed as a weapon against climate change that could also protect the environment and revolutionize farming. Big claims for a grain that is but one-fifth the size of wheat.
Americans can already buy pasta, pizza, bread and beer made with the grain, which was trademarked.
Horav Shlomo Miller's Shlit'a opinion is that since this is not one of the five grains recorded for the brocho of hamotzi or mezonos, the blessing should be haadama, and
shehakol when baked into a cake, bread or pasta, or when fermented
into beer. The brocho achrona is bore nefashos. The same would apply to quinoa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 12:57 PM |
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# 2206 More Early Drinks?
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Q. Re Question 2062 - Is the point to eat before Chatzos, or to eat before six hours have elapsed since one has awakened?
A. On question 2062, regarding the time of the Shabbos day seuda, and if is it OK to have a drink of water before davening and then start the seuda after chatzos, we wrote: "Shulchan Aruch (O. H. 288: 1) rules that it is prohibited to fast until chatzos on Shabbos. Therefore if one drank even water and certainly other foods, he is not considered as fasting."
"Horav Shlomo Miller's Shlit'a opinion is that on the onset, one should not wait to eat the seuda on Shabbos morning until after chatzos, even if one drinks something before."
The Rov added that even if six hours have not elapsed yet since one woke up, and he may not be considered yet as fasting, one should on the onset eat or at least begin the day seuda of Shabbos before chatzos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 12:48 PM |
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# 2205 A Fermenting Question
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Re - question 2162 Q. The standard practice for commercially available flour is that, following mechanical cleaning of the grain, the wheat is moistened and allowed to rest while damp - this makes the bran tougher which allows it to be more completely separated from the endosperm when milled. Thus, the presumption should be that all flour purchased for home use is chometz gamur.
A. On question 2162 regarding common dry flour available in stores, that did not come in contact with water, Poskim are lenient and permit its inclusion in the chometz sale, we wrote "The above refers to the common unsupervised flour readily and ordinarily available in the market place. Although sold as always being dry, those source grains could have been made wet after harvesting by the rain in the field, or the condensation, leaking, washing etc. during storage and grinding. Therefore, the leniency for sale is required.
You are correct, normally common flour in contemporary areas is made wet when being manufactured, as is mentioned repeatedly online. To quote one source of many:
"The wheat is then conditioned to a suitable moisture content by tempering it with water and leaving it in conditioning bins for up to 24 hours. This conditioning softens the bran and enhances the release of the inner white endosperm during milling. (from flabflour.com)."
However, it is not universal. In Third World countries, from where we get shailos too, the grain may not necessarily be soaked before grinding.
Historically, when in great need, in some forlorn, remote communities without access to markets, commercial flour was used for baking matzos.
Horav Shlomo Miller's Shlit'a opinion is that even if the wheat grains were soaked a significant time in water, they are still not necessarily chometz gomur until you actually see them ferment. The same may apply to wet flour or dough that for some reason failed to ferment and rise, (even with fermenting additives), as many a housewife or baker can attest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 12:35 PM |
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# 2204 Each to Their Own Taste
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Q. I always wondered 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?
A. 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, 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, as you mentioned, 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/5/2019 2:26 PM |
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# 2203 Be Careful What You Read
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Q. What is the Rav's opinion regarding one who brings seforim to sell to a yeshiva, and the bachurim look at the seforim, which they may or may not have intention of buying? How long may one look at a sefer for free? Or one who goes to a seforim store and looks at seforim that he may or may not intend to buy? How long can one look at them for free? Does it make a difference if one intends that maybe he will buy the sefer, versus one who knows certainly that he will not buy it?
A. Horav Shlomo Miller's Shlit'a opinion is that even if one may not be planning yet to buy a sefer, the owners may not care if they read with it with care, as they my become interested in what they read, and decide to acquire it. The reading of any sefer for sale, should be done cautiously and with care, as one would expect others to do, if he was the owner selling.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/4/2019 2:39 PM |
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# 2202 It All Adds Up Now
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Q. (Re- question 2201 above). When is Muktza more severe on Yom Tov than Shabbos? And is not Muktza only a Rabbinical prohibition, so how can you comply with Tosefes (adding to Yom Tov) which is a Biblical mitzva by accepting Rabbinical melochos?
A. Shulchan Aruch (O.H. 495: 4) writes that Muktza items that are permitted on Shabbos, our Sages were stringent and forbid them on Yom Tov. Mishna Berura (15) explains that it refers to some types of Muktza permitted during Shabbos, such as items that were stored for an extended time, or dedicated for sale, or are disgusting and offensive. On them and others, our Sages were lenient, since people, due to the seriousness of the Shabbos kedusha and holiness and the severe gravity of it's prohibitions, are careful not to violate them. Thus, they will not proceed to become careless and negligent. That may not be the case during Yom Tov, when many melochos are permitted for Ochel Nefesh and food preparation. If we were to further be lenient in Muktza, they may come to desecrate Yom Tov.
The fact that Muktza is only Rabbinical, does not mean that it cannot be part of a Biblical Tosefes Yom Tov, since after all the Torah instructed us to listen and follow the mitzvos given by our Sages.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/4/2019 2:26 PM |
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# 2201 Learning Addition
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Q. (Re- question 2200 above). Is this year, when Erev Yom Tov is Shabbos any different in regard to Tosefes Yom Tov on Shavuos?
A. We mentioned above that Halichos Shlomo (12: 9) and others are of the opinion that with the lighting of the Yom Tov candles, which is done when it is still day, one complies with the mitzva of Tosefes Yom Tov. Obviously, this can not be done when Erev Shavuos is Shabbos. Besides, some Poskim maintain that women should always light candles on Shavuos only at night. (Piskei Teshuvos (494: 2).
Additionally, since it is Shabbos and the melacha prohibition already is in effect, there is no point in accepting additional Tosefes.
Horav Shlomo Miller's Shlit'a opinion is that there is still place to accept Tosefes Yom Tov on melacha prohibitions such as Muktza, which in some aspects it is more severe on Yom Tov than Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/4/2019 2:19 PM |
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# 2200 Having an Early Night?
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Q. On the first night of Shavuos, we wait to daven maariv until tzeis, (night), so the days of Sefiras Haomer will be complete. What about Tosefes Yom Tov, are we not supposed to add before every Shabbos and Yom Tov some time before sunset?
A. Mishna Berura (494: 1) quoting Taz indeed mentions to wait until night to daven Maariv. Similarly the Magen Avrohom rules in regard to Kiddush.
Many Poskim agree that Tosefes Yom Tov Biblically applies equally to all Yomim Tovim including Shavuos, (See Rosh Hashana 9a), which indeed creates a contradiction with the temimos requirement mentioned.
However Binyan Shlomo (Tikunim 20) debates whether Tosefes does apply or not to Shavuos.
Moadim Uzemanim (7: 233) suggests that there are differences between the Tosefes of Shavuos and the other Yomim Tovim, since Shavuos does not depend on a fixed date, but on the passage of the seven weeks.
Aruch Hashulchan (494: 3), Ben Ish Chai (Bamidbar), and others seem to say that the Temimos requirement applies only to Kiddush but not to Maariv.
Oz Nidberu, Hilchos Sefiras Haomer (11: 10) and others maintain that there are two kinds of acceptance of Yom Tov. One receives the complete kedusha of the day, while a limited Tosefes may be only the acceptance of not doing any more melochos or prohibited work, still, you comply with that the mitzva of Tosefes.
Halichos Shlomo (12: 9) and others are of the opinion that with the lighting of the Yom Tov candles, which is done when it is still day, one complies with the mitzva of Tosefes Yom Tov.
Horav Shlomo Miller's Shlit'a opinion is that one complies with Tosefes Yom Tov by the acceptance of not doing any more melochos or prohibited work.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 6:32 PM |
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# 2199 The Value of the Otzar
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Q. I saw the question about Shemita wine from Israel with a hechsher that reads "otzar bet din exported after biur." What does that mean and who are the authorities that permit it?
A. Rambam (H. Shmitta 4: 1 - 24) rules that it is a positive commandment that a landowner should not treat what grows during Shmitta as his own; rather he must allow others to enter his field or orchard and help themselves. If his field is fenced, the owner must leave the gate unlocked and should remove any impediments that discourage people from helping themselves to the produce. They may take only as much as their family will eat, and the landowner himself may also only take this amount.
Tosefta (Sheviis 8: 1) relates that after the churban of the second Beis Hamikdosh, some people would during Shmitta abuse the system and collect large quantities of the hefker and unguarded produce, and then proceed unlawfully to resell it and enrich themselves at the expense of the needy.
Therefore, our Sages instituted that the local Beis Din should place guards and agents, working on behalf of the court and eventually the consumer, to store and protect the produce inside the warehouses of the city, and to distribute the permitted amounts equally to all, as the Torah commanded.
The Otzar Beis Din acts as the consumer’s agent and hires pickers, truckers, and other laborers; rents wine production equipment; purchases the bottles; produces Shmitta fruits, wines and oils; and delivers them to a convenient distribution centers
Obviously, the Otzar Beis Din cannot expect the pickers, truckers, and other laborers to work as unpaid volunteers, nor can they use the production equipment without paying rent. Similarly, the managers who coordinate this project are also entitled to a wage for their efforts. The Otzar Beis Din divides these costs among the consumers. However, no charge is made whatsoever for the fruit, since they are hefker and free for all, only for the labor and other costs involved. Thus, Otzar Beis Din products should cost less than regular retail prices for the same items.
(See Hashmita Kehilchoso 3: p. 64, Chazon Ish - Sheviis 22: 2, Mishne Halochos 9: 319, Oz Nidberu 11: 52 and others)
Star K (.org 5775) writes that "Produce of Sheviis is not permitted to be sold in its usual commercial manner. This means that it should not be sold in regular stores, where it is weighed and/or sold for profit in its usual manner. Furthermore, the money used to buy produce of sheviis becomes sanctified and whatever is bought with that money must be treated in the same sanctified manner as produce of sheviis. Because of these potential complications, a system of Shmitta produce distribution has been organized in order to ensure a steady supply of produce for the urban population in a proper halachic manner. The distribution of this produce is administered by the local Bais Din of each city, commonly known as the Otzar Bais Din. Fees are permitted to be charged by the Otzar Bais Din to offset the cost of maintaining the warehouse, picking the produce, and doing permissible work in the orchards to maintain the fruit, but not for the fruit itself.
Last Shmita, some kashrus agencies in Eretz Yisroel were very maikel with the OtzarBeis Din in order to discourage the selling of Eretz Yisroel to a non-Jew (the Heter Mechira). This was especially apparent with wine; a great deal of wine was produced under the auspices of an Otzar Bais Din and was sold in regular supermarkets. Someone who buys the wine before the time of Biur (Erev Pesach 5776) can drink the wine. However, after the time of biur it is very questionable as to what one can do with the wine. This wine became available in the United States, and STAR-K received numerous calls questioning what one could do with such wine. We suggest that before buying wine from Eretz Yisroel, even with a good hechsher, one should read the label carefully. If the label states Otzar Bais Din, one should consult their rav as to how to proceed. (See coming question)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:26 PM |
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# 2198 Lose Sleep Over This?
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Q. Since one is not allowed to prepare from Shabbat to Yom Tov, can one sleep on this year's Shabbat Erev Shavuot afternoon more than usual, if he has the intention of being able to learn Torah during Shavuot night?
A. Mishna Berura (290: 4) quoting Magen Avraham and Sefer Chasidim rules that one should not say, let's sleep so we will be able to to work Motzei Shabbos.
Shaarei Halochos on Hilchos Sefiras Haomer (11: 2: n. 2) presents different opinions as to the prohibition involved. It could be hachono or preparing from Shabbos to Yom Tov, but it would be permitted if his main intention is for resting on Shabbos. It could be also included in the Vedabru Dobor proscription or expressing intentions that one is going to do a melocho after Shabbos.
Either way, Horav Shmuel Kamenetzki Shlit'a (ibid.) rules that it is permitted, but one should not say that he is resting on Shabbos so he will be able to stay up at night, even if it is a great mitzva to do so.
Sho'ne Halochos (quoted in Zechiras Shabbos Ushmirosso 15: 3) also permits and compares it to eating more than usual on Shabbos Erev Tisha Beav. Similarly he rules, that the intention is permitted, but not the expression.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:12 PM |
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# 2197 Rabi Shimon and the Mon
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Q. You mentioned in the name of the Chasam Sofer that the mon began to fall on Lag Baomer. What is the connection if any?
A. Sifsei Tzadik (Lag Baomer 5), questions how Rasb'i and his son were able to comply with all the mitzvos such as kiddush, chalos, matza, maror etc. during all the years they spent eating the choruv tree fruits inside the cave. He explains that the fruits possessed the qualities of the mon that rained on the Bnei Yisroel while they were in the desert. (See Shaar Reuben p. 545 quoting similar from Zohar), and they complied with mitzvos in a similar way.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:05 PM |
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# 2196 In Relation to Relations
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Q. Can one have marital relations this year on the Shabbat Erev Shavuot, since it is during the three days before Kabalat Hatorah? Does it also apply to the second night of Shavuot?
A. Mishna Berura (494: 4,- 240: 7) writes that following Kabbala teachings one should avoid relations on the night of Shavuos, unless it is the immersion night He does not mention abstention during the three days before Shavuos, although at the giving of the Torah the nation did abstain on those days.
However, Mekor Chaim (ibid.), and Knessess Hagedola on the Tur (ibid.) do mention this minhag.
Kaf Hachaim (494: 13) maintains that the Arizal's opinion is that it only applies to the night of Shavuos. Piskei Teshuvos (ibid. 8) quotes permitting opinions for the second night.
Horav Shlomo Miller's Shlit'a opinion is to be lenient on both questions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:04 PM |
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# 2195 When Was the Real Mon-day?
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Q. I have heard contradicting opinions as to when the mon began to fall. Was it on Pesach Sheni or was it Lag Baomer? Which is correct?
A. The Talmud (Shabbos 87b) writes that Bnei Yisroel arrived on the 15 of Iyar at Midbar Sinn, and that day was Shabbos. On that day Hashem promised them: "I am going to rain down for you bread from heaven, (Shemos 16: 4). Rashi (Shabbos 87b) explains that the monn began to fall next day, on Sunday the 16 of Iyar.
However, Chasam Sofer (Y.D. 233) quotes from Midrashim and Zohar, that after they ran out of bread, the next three days they did not have any. Only on the 18 of Iyar, which corresponds to Lag Baomer, the monn began to rain.
Ramban (Shemos 16: 12) explains that in the beginning they thought that the monn was only a temporary food. It was on Lag Baomer, that they were told that it will be their staple until they entered Eretz Yisroel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:54 PM |
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# 2194 With Father Together Forever
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Q. There was a gezeira to kill Rebbe Shimon; there was no gezeira against his son Rebbe Elazar. So why did Rebe Elazar go into hiding with his father?
A. Vaani Tefila (2: Matan Torah, quoted in Kaftor Voferach) asks this question and answers that based on the story told by the Talmud (Shabbos 33b) Rashbi and his son Rabi Elazar were chavrusos and would constantly learn together even before they escaped to the cave. So Rabi Elazar was ready to suffer incredibly and to sacrifice all, if only able to continue learning from his great father.
Besides, one must add, that it would certainly be proper and correct for the son to follow his father to the cave and not to abandon him, but assist him during such a critical time.
Moreover, the Talmud narrates that they both were afraid that the Romans may torture Rashbi's wife to divulge were he was hiding. If Rabi Elazar stayed behind, they likely would do the same to him or execute him for his father's sin.
Most important, they both reached together incredible and historical spiritual heights, and when they exited the cave wherever the son created hurt, his father would heal. Rashbi told his son: "The world would suffice and be fulfilled with just the two of us."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:51 PM |
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# 2193 Thanks But No Thanks
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Q. Re-prior question on missing words on Hallel, if one by mistake on a day one is supposed to recite the full Hallel only said half Hallel, if already finished, does one have to repeat and recite the brochos again?
A. Poskim disagree. Ribbabos Efraim (4: 105) maintains that if one by mistake on a day one is supposed to recite the full Hallel only said half Hallel, one has to repeat with the brochos.
However, Shevet Halevy (7: 62) asserts that one should repeat without a brocho. He explains that having recited only half Hallel with a brocho, he has complied with the brocho obligation and all he should do is recite again and complete the Hallel but without a brocho.
Ishei Yisroel (41: 36: n. 76) agrees. He adds that Horav Chaim Kanievski Shlit'a wrote to him, that if after ending the half Hallel, he was mesiach daas or became distracted and unfocused on having recited Hallel, he may have to recite the brochos again.
Horav Shlomo Miller's Shlit'a opinion is similar to the last one.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:35 PM |
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Important Numbers
