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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1849 Charity Returns Home
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Q. In regards to question 1831 above, where the collecting sheliach returned the coins given to him to the donor and he is allowed to accept them. Does he need now to give them now to another charity?
What kind of charity?
If one was approached by a tzedaka collector, and while he was looking for some change to give him, the collector left. Does the donor have to run after him since he had already decided what to give and acted accordingly? Does he have to donate that money to another charity?
A. Horav Shlomo Miller's Shlit'a opinion is that the donor that took the coins back should indeed preferably donate them to another needy person.
However, the Rov maintains that one should always be "Mosser Modoah" or declare, preferably in front of the beis din when he makes hattoras nedorim or the annulment of past oaths, vows and pledges on Erev Rosh Hashana, that any future commitments and pledges done for charity, even done only on ones mind, should not be counted as a nedder or an oath. One can do that declaration any time and does not need be necessarily in front of a beis din or court of three.
When this declaration was done, and one finds it difficult to comply with the tzedaka he intended to give, he does not have to pursue and run after the collector he intended and acted to give charity to.
(See next question 1850).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/9/2018 2:52 PM |
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# 1848 On a Manner of Speaking
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Q. Shalom, Someone with background in Ashkenazi and Sephardi communities, and is able to daven with either pronunciation.
He always davens with Ashkenazi pronunciation. Can he daven for the omud in a Sephardi shul with Sephardi pronunciation, or avoid davening for the omud?
Is it same the other way around (someone that always davens with Sephardi pronunciation, daven for the omud in Ashkenazi shul)?
The question is about pronunciation, not Nusach.
Thank you
A. In regards to the reading of the Torah especially in regards to Parshas Zachor, there are various opinions if one can comply when reading or listening to another different pronunciation than one's own.
(See a collection of different rulings on Ribavos Efraim O.H. 6: 376 and others).
In regards to tefila, Horav Shlomo Miller's Shlit'a opinion is to follow the many Poskim that maintain that if one davens before the omud, he should follow the established pronunciation accustomed in that congregation, even when different to one's own and he would still comply with his obligation. (See similar in Yalkut Yosef - Tefila 105: 5, Igrois Moshe O.H. 4: 23 and 65, Minchas Yitzchok 3: 9, Oz Nidberu 3: 48, et. al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/9/2018 2:40 PM |
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# 1847 When Separating From Havdalah
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Q. Shalom Aleichem Harav!
If one eats and does melacha before havdalah without having said baruch hamavdil (and forgot to say atoh chonontanu) what are the consequences? is it called chilul Shabbos and does one have to daven shmona esre again?
A. Shulchan Aruch (299: 1) rules that it is forbidden to eat or drink before reciting havdala. The reason for this prohibition is not so one may not forget to recite havdala, but rather a proscription based on "yikro DeShabso" or honoring Shabbos itself, similar to kiddush (O.H. 27: 4) where we are encouraged that the first taste should be in esteem and recognition of the greatness of the day.
Mishna Berura (294: 4) writes that although we rule that if one ate before reciting havdala, he may recite afterwards, when one also omitted the havdala said in the tefila, we penalize him and he must repeat the amida of maariv and recite therein ato chonantonu. As opposed to the case if one just forgot to say it in the tefila, when he can just say the words hamavdil ben kodesh lechol afterrwards, without repeating the entire amida.
If one ate before davening maariv (after nightfall) and then also forgot to recite ato chonantonu in maariv, Poskim write that he must also repeat the amida (Piskei Teshuvos 294: n. 21 quoting Birur Halocho).
In regards if any of the above transgressions are to be called a chilul Shabbos, Horav Shlomo Miller's Shlit'a opinion is that it does not carry the severity of actual desecration of Shabbos doing melochos during the day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/9/2018 2:19 PM |
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# 1846 Selichos Suit
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Q. Should one change clothing for saying selichos Motzei Shabbos or stay with the Shabbos clothing?
A. Nitei Gavriel (Rosh Hashana 8: 6) writes that those who accustom to say selichos on Motzei Shabbos, the minhag is to recite them wearing Shabbos clothing. He mentions that the reason is that usually we don't remove Shabbos clothing after Shabbos. However, the minhag Chabad and Stolin is to wear weekday's clothing.
On question 1764 in regards to A person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, we wrote "Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos. Poskim disagree as to when is the correct time after Shabbo’s end, to remove those special garments. Mishna Berura (ibid. 8) maintains that one should use them until havdala. The Arizal’s opinion is that they should be worn until after melave malka, since the Neshama Yiseira of Shabbos remains for that time (Kaf Hachaim ibid. 28, Yisod Veshoresh Hoavodo – Shemini).
Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
In regards to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
See also question 1765 regarding one traveling, if he have to take with, both his Shabbos and weekday taalis, or if one is medakdek to use special Shabbos shoes, can he be lenient when traveling, we wrote; "From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.)." (See also questions 1147 and 844 in regards to wearing Shabbos clothing on Tisha Beav when it falls on Motzei Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that one may do as he finds most convenient. However if he undressed and went to rest before selichos, the Rov's opinion is that he should better wear weekday clothes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 5:52 PM |
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# 1845 Mix no Match
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Q. Can you eat nuts when mixed in other foods like chocolate bars? Or even when grounded to a powder in a cake?
A. Beer Moshe (3: 97), Yad Yitzchok (1: 208) and others permit adding nuts when cooking food, if they are not recognizable. ( See Nitei Gavriel - Rosh Hashana 6: 8, and Piskei Teshuvos 583: 7, that many are stringent).
On question 213 we quoted Horav Shlomo Miller’s Shlit’a opinion that peanut butter is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 5:47 PM |
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# 1844 Not A Nut?
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Q. Are coconuts considered a nut as regards the 10 days? They are botanically a fruit, just as peanuts are a legume (and people stay away from peanuts in 10 days).
(similar question) I have dietary restrictions and one of the few foods I like and I can eat are cashews. Can I eat them on Rosh Hashana?
A. on question 213 regarding sunflower seeds we wrote "There are a number of reasons mentioned for not eating nuts on Rosh Hashono; a) Egoz, usually understood as walnuts, carries the same gematria as “chet “ or sin, without the non-essential alef (Remo O.H. 583:2). This would restrict the proscription to walnuts.
b) Nuts cause disturbing phlegm, coughing and expectoration, something you want to avoid during Rosh Hashono communal prayers and Shofar blowing (ibid.). This reason may apply to other dry nuts or seeds.
c) Am Yisroel is compared to an Egoz, like the shell covered nut, they can wallow and reel in the mud of Golus and still maintain it’s internal uprightness and integrity (Midrash Shir Hashirim 6:11). Since eating the nuts will remind us of Golus, they constitute an unwanted Siman, we therefore avoid them (Chasam Sofer notes ibid.). This reason would apply only to nuts or seeds with a protective shell.
d) Egoz is the Roshei Teivos (first letters) of the verse Af Gam Zois, included in the Tochacha, also a bad Siman during these days (Chasam Sofer ibid.). This would be relevant only to walnuts.
e) The Egoz tree in Sefer Chasidim is the abode to Mazikim (demons and evil spirits) (Daas Torah ibid.), again pertains to walnuts only.
f) Yalkut Haggershuni (O.H. ibid.) says that the egoz is linked to the angel of forgetfulness, something to avoid in the Yom Hazikaron, day of remembrance as Rosh Hashono is also known.
Mate Ephraim (583: 3) and Nitei Gavriel (Rosh Hashana 28:14) include in this tradition legumes (kitnios) and beans (pulin), Shulchan Oruch Horav (ibid. 10) includes almonds, Piskey Teshuvos (ibid. note 37 discusses pistachio nuts, sunflower and other seeds and whether this applies to cooked nuts and legumes.
Horav Shlomo Miller’s Shlit”a opinion is that if you have an established family tradition you should observe it, otherwise since this is only a minhag, it suffices to restrict oneself from eating nuts."
The Rov's opinion is that there does not seem to be a minhag not to eat coconuts, but because of the connotation inherent in the name, he recommends for those who keep the minhag to abstain. The Rov pointed out to Tosafos (Zevachim 72b) "Egoize Perech" and the different types it includes.
If someone due to dietary restrictions requires eating cashews, he may grind them and mixed them with other foods.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 5:40 PM |
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# 1843 Not Nuts Now
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Q. Are nuts prohibited on Rosh Hashana only, or on all the Ten Days of Teshuva?
A. There are different minhogim mentioned by Poskim regarding the time one keeps this tradition.
From Remoh's (O.H. 583: 2) citation of the minhag, it would seem that it applies only to Rosh Hashono. However, Nitei Gavriel (Rosh Hashana 6: 8, quoting Beis Hayotzer and others) mentions that some observe it during the whole month of Elul until Hoshano Rabbo. Others maintain only from the beginning of selichos (Ktzei Hamateh and others). Chassam Soffer would restrict the minhag only to Rosh Hashono itself, while his Rebbe, Horav Nosson Adler zt'l only until the second day at chatzos. (Piskei Teshuvos 583: 7). See next question in regards to the reasons of this tradition.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain his family's and community traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 5:37 PM |
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# 1842 Worry or be Happy?
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Q. I have always wondered. What is the Torah's constant prevalent correct attitude. Should a person always feel besimcha, happy and content? Or should he constantly fear Hashem and be worried of the sins he has committed? You can't be both at the same time.
A. Horav Yechezkel Levinshtein zt"l (Ohr Yechezkel 7: p. 381-386) maintains that the most important character trait that one should possess is serving Hashem with joy and happiness, as the posuk in our parsha clearly states that the reason to the dreadful tochacah is because you did not serve Hashem with happiness and with gladness of heart, when you had an abundance of everything. (Devarim 28: 47). He writes that the cause of all transgressions and evildoing resides in the desperation and depression people feel and in their lack of hope and joy in the future.
It is in that sense that we are to transform all negative thoughts and feelings of despair and sadness into the joy and happiness born from recognizing the constant great favors and kindness that Hashem grants to us, and thus return to Him.
On question 1729 in regards to the mitzva of learning Torah, we quoted Horav Shlomo Miller Shlit'a; "The Rov also advises to take into account to learn what is the most enjoyable and gratifying learning. He points out that if the learning is subject only to hardship and mesirus nefesh, it is unlikely to be maintained, continued or remembered. It has to be done also with great simcha and joy."
On question 1138 in regards to someone that suffers, that our sages say that Hashem suffers with him, as it says; I'm with him in his trouble. "Is it then correct to say that a person should avoid suffering so Hashem will not suffer too? Or should one feel good, be happy and enjoy pleasant things, so Hashem will enjoy with him?"
"Horav Shlomo Miller's Shlit”a opinion is that in principle you are correct, as Hashem is our Father, loves us with great love and only wishes only our benefit. However, sometimes our suffering and our distress are also part and parcel of that eventual well being. They may be either part of the kaparah and redemption processs, necessary to gain total forgiveness (similar to fasting), or they may be a nissayon or test that brings us to higher spiritual levels.
It goes without saying, that accepting the yissurim and their pain with simcha, love and happiness, (mekabel yisurim beahavah), thus turning them into an acceptable and even pleasant experience, would bring joy to Hashem."
See also question 1437 in regards to the mitzva of simcha in Rosh Hashana, the Rov mentioned "that the simcha should be seen as “gilu bereada” (Tehilim 2: 11) or rejoice, while trembling."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 1:00 AM |
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# 1841 Sleepy Selichos
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Q.
If one says slichos at 10pm for no good reason, are they yotzee?
A.
See question 1833 above, and the Poskim quoted that prohibit, based
on the Zohar and Cabbala, to recite selichos before midnight.
However, we quoted other opinions that permit in need. Some add that
at least one should recite selichos during the middle ashmora or the
second third of the night, which begins approximately two hours
before midnight.
Mishmeres
Sholom and Igros Moshe (ibid.) recommend to recite when in need, at
the time the mishmaros or thirds change. (From the first to the
second).
Horav
Shlomo Miller's Shlit'a opinion, as mentioned above is that in need
and difficulty of staying late at night, one should better recite in
the morning before davening as one does in the rest of the days.
After
the fact, if one did recite earlier the Rov follows the opinions that
one complies.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 12:48 AM |
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# 1840 What Else is New?
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We bought a rebuilt washing machine. After being without one for several weeks, it gave us a very happy feeling. Do we make a Shehecheyanu upon paying for it after installation or after the end of the first wash?
(similar question) A neighbor totally fixed his house and added another floor, when does he make Shechecheyanu?
Do you make the brocho, just for painting?
A. On question 103 on buying a used car during the 3 weeks, we wrote; "Horav Shlomo Miller’s Shlit”a opinion is that since this car will presumably be used by other members of the family too, the correct brocho to be recited would be Hatov Vehameitiv, (as more than the buyer will benefit from it) and not Shechecheyanu, (see Igrois Moishe O.C. 3, 80), and therefore it could be purchased if needed immediately."
Therefore, on both cases above, the correct brocho would be Hatov Vehameitiv, since presumably the benefits are enjoyed by more than one person.
The Rov also maintains that whenever there is a doubt on the above brocho, one can have in mind thanking Hashem for the great gifts received, when reciting the brocho Hatov Vehameitiv during Bitrchas Hamazon.
The Rov's opinion is that when you do recite Shechecheyanu, you do so when you take possession of the article and begin using it. The Rov's opinion is also not recite a brocho for repainting a home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/7/2018 12:38 AM |
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# 1839 Better One Coat of Plain...
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Q. I once saw in a shul where the furnace broke on the middle of services an elderly lady putting on two taalis to keep warm, do you have to tell her not to do it?
A. On question 1265 in regards to a woman wearing tefilin we wrote; Horav Shlomo Miller Shlit'”a pointed out to the words of Piskei Teshuvos that although in principle some Poskim would allow women to wear tefillin, since today there are not donned constantly. However, he then vehemently and emphatically quoting contemporary Poskim, rules that nowadays it is totally prohibited, even for a woman perusha (separated from the worldly) and extremely righteous. The reason he explains is that it has become a major issue of Reform Judaism. Besides, he points out to the Targum Yonassan Ben Uziel on the prohibition (Devorim 22: 5) “A man’s attire shall not be on a woman.” The Targum translates the above as applying to tefillin and tzitzis.
Therefore the Rov's opinion is that a woman should not wear a man's taalis. (Although since it was used only for protecting her from the cold, some opinions may permit). However, one should procure for her a proper coat or cover to help her keep warm.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/5/2018 3:38 PM |
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#1838 Wear or Tear?
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Q. Dear Honorable Rabbi,
I came across a colorful wool taalis that was made for a lady to wear (I guess reform or something) is it permissible for a man to wear or is it considered a woman's garment? Furthermore is it an issue in regards to it being unknown if it was made lishma?
Q. If you install new long kasher tzitzis, does that turn it into a man's taalis that one can wear?
A. Indeed it the taalis was made for women, a man would be forbidden to wear it due to the "lo ilbash" proscription of a man not wearing a woman's cloth. Furthermore, if the taalis belongs to him, he would add the prohibition of wearing a four cornered garment without tzitzis, since the ones attached are pasul and unfit.
Horav Shlomo Miller's Shlit'a opinion is that even if one would place new long kosher tzitzis, one would be still prohibited to wear it, since it was created as an act of transgression.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/5/2018 3:23 PM |
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# 1837 On a Wild blueberry Chase?
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Q. Re- question 1836 above. Are all blueberries created equal? Are wild blueberries the same as common berries?
A. Canada is the world's largest producer of “lowbush blueberries,” which is another name for wild blueberries. Most are grown commercially in Quebec and the Atlantic provinces. They are native to Eastern North America and grow best on treeless land or on land that has been burned over. Wild blueberries are unusual because growers do not plant them, but instead manage wild stands that spread naturally by means of underground runners. (Agr.gc.ca).
The fresh blueberries stocked in grocery stores west of Quebec tend to be cultivated highbush blueberries, which are planted specifically for harvesting. Those cultivated blueberries are larger in size than the lowbush wild blueberries (vaccinium angustifolium) that grow naturally on the rolling hills of Nova Scotia, New Brunswick and Quebec. There’s also a tremendous difference in flavor profiles, as the smaller wild blueberries tend to have a sweeter, tangier, more intensely “blueberry” taste than their cultivated cousins. (readersdigest.ca)
Wild blueberries are widely available and sold also as an organic product in stores like Walmart and Costco.
Although, from most of the available pictures online, this lowbush seems to be smaller than nine inches, Wikipedia quotes that Vaccinium angustifolium is a low spreading deciduous shrub growing 5 to 60 cm (2 to 24 in) tall.
Vesen Brocho (Ch. 22: p. 393) rules that most wild blueberries grow on lower bushes and therefore their brocho is haadama. (See also Hakhel, Sivan 18 and others).
Horav Shlomo Miller's Shlit'a opinion is that the brocho on wild blueberries is haadama.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/3/2018 12:11 PM |
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# 1836 It's the Berries after All
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Q. I have read that the brocho on blueberries is not necessarily HaEitz and that it depends on what kind of tree or bush it grows. Could the Rav please clarify
A. The Halacha definition of a tree is a plant which survives and produces fruit one year after another. Blueberries grow on bushes which endure and continue to produce fruit year after year, therefore the blessing should be haetz, despite not actually appearing like a classical tree. Mishna Berura (203: 3) mentions that although the opinion of Mogen Avrohom and others is to recite haetz on fruits of small trees even when they are less than three tefachim high, (from 9.45 in.- 24 cm. to 12 in. - 30.48 cm.) the minhag is to recite haadama.
However, Igrois Moshe (O.H. 1: 85) maintains that the berries and fruits common in our lands usually grow on trees much higher than three tefachim and the minhag is to recite haetz on them, even when one is in doubt if they grew on bushes less that three tefachim high.
Vesen Bracha (p. 393-394), Vesoz Habracha (p. 372: n. 6), Shaarei Bracha (p.510: n. 27) and others rule to recite haetz on blueberries (or "uchmanim" as they are known in Hebrew), unless one knows for sure that they grew on plants less than three tefachim high..
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/3/2018 11:57 AM |
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# 1835 The Home Bird
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Q. Why is the mitzvah called "Shiluach HaKen" (see beginning of Perek 12 of Chulin)? Do we send away the mother or the nest?
Perhaps, just as a person's wife is called "his house" (see beginning of Maseches Yoma), and the reason has less to do with the fact that she is married than with the fact that everything that goes on there is a result of her sense of responsibility, her care, and her management; so too the "mother" of the birds is called the "nest."
A. Adding to your interpretation, could be the words of Medresh Tanchuma (quoted in Rashi Devarim 22: 8) that teaches; "One that complies with the mitzva of Shiluach Haken Hashem says; If you have fulfilled the commandment of Shiluach Haken, you will eventually build a new house and fulfill the commandment of maako."
Habonim Tikach Loch (p. 125) mentions that the understanding of the Rishonim (he quotes the Chinuch) is that Shiluach Haken actually means, Shiliach "Min" Haken, or sending "from" the nest. The word "Min" is missing, and this is often customary, as in Parshas Vaero; Betzeisi Es Hoir, that Rashi explains as "Min Hoir."
Horav Shlomo Miller Shlit'a disagrees with the last interpretation since after all no "Min" or "Es" are written. The Rov's opinion is that throughout Maseches Kinnim and many other Talmudic teachings, a "Ken" means a couple of birds, "Preida," means just one. (See, Pada Es Avraham p. 86).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/2/2018 5:42 PM |
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# 1834 "Hair" The Answer
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Q. In Question 1821 you write that Rav Miller permits permanently removing hair of the ear since it is usually done for remedy or curative reasons. Does this apply to hair growing on the exterior section of the ear as well or only on the inside of the ear
A. Horav Shlomo Miller's Shlit'a opinion is that it is also permitted. Although it may be considered basically an aesthetic procedure, since it is unusual, embarrasing and unpleasant. It is similar to the opinion of Nishmas Avrohom (Y.D. 182 p. 140) quoting Horav S.Z. Auerbach Zt”l that permits the removal of embarrassing excessive hair between the eyebrows, (question 1429). In this case even plucking would be permitted if it is the way it is permanently removed. The same may apply to the removal of hair growing out from one's nose.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/31/2018 6:02 PM |
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# 1833 Vayehi Erev or Vayehi Boker?
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Q. I daven in a shul where the first Selichot are usually said at 11.00 PM on Motzei Shabbat since most people are unwilling to come two hours latter, when most shuln say the first Selichos.
My question is; Should I say selichot together with them before chatzos or is it better to wait until Sunday morning and find a minyan that says selichot in the mornng.
A. Your best option is to join that first night with a minyan that recites selichos Motzei Shabbos at chatzos (after 1.16 AM, Toronto time), since that is considered an "Eis Ratzon" or a time of good will according to the Zohar. (See Magen Avraham 581: 2 and Igros Moshe 2: 105 that that is the tradition of most Ashkenazi communities).
Poskim based on the Zohar, worn not to say selichos before chatzos or midnight (Birkei Yosef, Shaarei Teshuva, Piskei Teshuvos ibid.) Igros Moshe ibid. maintains that there is no prohibition, rather there is no benefit to reciting the thirteen qualities of compassion at that time, and therefore no promise that the tefilos and prayers will be accepted.
However, Nitei Gavriel (Rosh Hashana 8: 4) in the name of other Poskim, rules that it is forbidden to recite selichos before chatzos.
Therefore, it would be better when one cannot stay up until chatzos, to recite selichos before shacharis in the morning.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/31/2018 2:34 PM |
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# 1832 Heads Up!
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Q. It happens that sometimes I'll look around during shacharis and see people whose Tefillin Shel Rosh is not in the proper position. What is the correct course of action when I see this? Should I quietly go up to them? Should I approach the gabbai about donating a mirror to the shul with the purpose of creating a "tefillin checking station"?
A. Horav Shlomo Miller's Shlit'a opinion is that directly reprimanding or calling to attention individuals about their misplaced tefilin, especially if done repeatedly, may have the opposite effect and create discord. You also do not often see mirrors in the back of a shul. The reason may include that people will use them more for grooming themselves as they leave, something that may seem disrespectful to the inherent holiness of a shul.
The best course of action is to contact the Rabbi and remind him to teach in his talks and shiurim the importance of donning tefilin correctly with all the necessary details, stressing that one who does not do so has not complied with the mitzva and his brocho is in vain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/31/2018 2:27 PM |
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# 1831 A Tail of Two Coins
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Q. I'm not a very wealthy man, and in fact receive monthly tzeddakah cheques myself. However I do feel that it's important to give some tzeddakah during davening, and so have a small change purse with coins. It happened that after davening, a shliach came to me, and I gave him two coins. Yet he continued to stand there with his hand out as though I hadn't given him enough. What is the correct course of action in this case? Part of me wanted to take the two coins back from him and put it in a community tzeddakah box.
A. Horav Shlomo Miller's Shlit'a opinion is that in principle you can accept the coins if they are refused and returned, however, since we are dealing after all with only a few coins, it may be wise and an act of true chessed to even add a bit more; thus avoiding embarrassments and the words and feelings of anger and discord that may otherwise result.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/31/2018 2:11 PM |
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# 1830 Poor Fun Making Fun of the Poor
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Q. There is an inyan to put in your tzitzis when going to a cemetery because of lo'eig l'rosh. Does this apply when going to a funeral for a woman where there are separate sections in the cemetery for men and women, like in the Agudah section? Would it apply because tzitzis is a mitzvah, and the meis cannot perform mitzvos, or does it not apply as women never had this specific mitzvah?
A. Mishna Berura (23: 5) rules that one should cover their tzitzis when next to a deceased or a kever of even a minor, since it may be the resting place or the body of the neshama (gilgul - reincarnation) of a great man. However, next to a woman, who was exempt of this mitzva, there is no "loeg Lerosh" or ridiculing and deriding the poor, who cannot comply anymore with mitzvos, since when they were alive they were also exempt.
However, not all Poskim agree. Kaf Hachaim (ibid. 3), Kehilos Yaakov (9: likutim 9), Mishne Lemelech (Avel 13: 9) and others are stringent and require the covering of tzitzis next to deceased women also. (See Piskei Teshuvos (23: 1).
Horav Shlomo Miller's Shlit'a opinion is to be stringent when possible, since the fact that women are exempt is also due to the fact that they comply with other mitzvos, so indirectly there is a reference to a loss of mitzvos after death, and therefore loeg larosh. The Rov also pointed out that this woman's neshama could be a gilgul of a man.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/28/2018 1:42 PM |
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Important Numbers
