|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
|
|
|
|
|
# 1592 Milk and Baloney?
|
|
|
Q. If one is attending a bris milah that is going to be milchigs, may/ should one bring his own meat in order to fulfill his obligation according to all opinions (including Magen Avraham), or is this haughtiness? I feel very strongly that a bris milah should be fleshigs, but others for whatever reason do not conduct themselves this way.
A. See question (1591) above. Horav Shlomo Miller’s opinion is that it is the baalei simcha or the people who are making the bris and serving the meal who determine what the content of the banquet will be. Therefore guest, out of simple derech eretz and proper decorum, should avoid bringing their own food. In addition it should be avoided due to kashrus concerns, such as mixing meat and milk, or bringing food that others may consider of questionable kashrus standards, that would be detrimental to the baalei simcha and guest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 11:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1591 Enjoy Your Meal
|
|
|
Q. Does one comply with the mitzvah of seudas bris milah when serving a dairy seuda, without wine, as is the custom? Or should one serve meat and wine, as is appropriate for a seudas mitzvah?
A. Many Poskim maintain that the seudas bris should indeed preferably include meat (not chicken) and wine (Magen Avraham (O.H. 249: 6) quoting Sh’loh, Machatzis Hashekel ibid., Maase Rav citing the Gr’a, Piskei Teshuvo 194, Shulchan Oruch Horav, Shevet Halevy 3: 18 etc.). Others maintain that chicken meat or fish is enough (Chavos Yoir 178, Yad Efraim Y.D. 1, Maharam Shick E. H. 89, et. al.). Some Poskim opine that after the churban wine is sufficient (Rif and Rosh – Pesachim 109, Ois Bris 14, Zocher Habris 25: 9, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that although preferably a meat seuda would be recommended, most commonly a dairy breakfast is served. The reason being, that it is what most people enjoy, are accustomed to and would eat after a morning bris on their breakfast. What is the point to serve meat, if people won’t partake? However, wine could be served to those who want.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 11:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1590 Sing a Different Song?
|
|
|
Q. We were having a Chanukah party and we were singing this song, "Leshana HaBaa Birusholayim". Unlike the passage in the Haggadah shel Pesach, where this phrase ends there, the song has an added word: "HaBenuyah". A member of the group commented that he heard that this word was added to such a song by secular or religious Zionists, and should thus be stricken from the song.
Question 1: Is this comment conceivable, seeing as this word is found as part of the words of this song also in Bobov and Modzhitz Chasidic music?
Question 2: Since this phrase "Yerusholayim HaBenuyah" was coined by Dovid HaMelech in Tehilim 122:3, who cares who added it to the song; it is an acceptable idea.
Question 3: Even if some group whose Hashkafic ideas, especially about Eretz Yisroel, give us serious pause, and though I am not sure exactly what is objectionable about this phrase, what could be so terrible about using it? Does the fact that a good idea emanated from a questionable source, automatically indicate that it should be rejected?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle obviously there is nothing wrong with the words. On the contrary, it reflects that it is not yet built, as opposed to those who maintain it already stands well.
The Rov mentioned that for someone already living in Yerushalaim, the correct nusach would be to add Beyirusholaim Habenuyah.
However, the Rov added, that often connotations and implications are inferred indirectly and messages may be transmitted by innuendo. Sometimes, a choice of innocuous words, may imply either by constant or special dedicated use, ideas that are contrary to Torah beliefs. On occasion, just the tune played in a song, may transmit an erroneous message.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 10:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1589 A Touching Question
|
|
|
Q. What is Horav Miller’s opinion on a blind person reading the parsha (shnaim mikra) in Braille, is that considered reading? Is it better than listening to someone else reading?
A. Horav Shlomo Miller’s Shlit’a opinion is that the blind can comply with shnaim mikra when reading in Braille, if they speak the words.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 12:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1588 Translation To Follow....
|
|
|
Q. Is someone does not understand the Hebrew or the Targum, does he comply if he listens to a tape? or even if he just reads it from the chumash, without knowing what he is saying?
A. Poskim disagree Yalkut Yosef ( 4: 285: 3) asserts that one should read both the Biblical text or the Aramaic translation even if he does not understand it. Mishna Berura (285: ) writes that there is a special quality to the targum since it was given in Sinai. (See Yehave Daas 2: 37).
However, Chukei Chaim p. 41 debates whether one complies at all when reading something one does not understand. See Likutei Amorim 5, for a similar opinion.
Teshuvos Vehanhogos (3: 98) rules that one does not understand the Hebrew or the Targum, should read them anyway, followed by a translation he does know. (See question 263 in regards to the correctness of translations).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 12:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1587 Read, The Answer
|
|
|
Q. What should the blind or the mute do in regards to the shnaim mikra mitzva? Are they obligated at all? Should they listen to someone else reading or even to a tape?
A. P’ri Megodim (M’Z 285: 2). quotes Ridbaz who asserts that a mute can comply with shnaim mikro by just listening, the same as he does with other mitzvos besides shema. (See conflicting opinions in question above). However, he exempts the blind from this mitzva. The reason being that although, the blind are obliged to keep mitzvos, this particular one is different since it applies mainly to reading Torah and we maintain in principle that the written word (devarim shebiksav) should not be said from memory (baal peh), therefore our sages did not impose this mitzva on the blind. Nevertheless, many Poskim disagree and maintain that he should listen to someone else reading. (Yalkut Yosef 4: 285: 13: n. 15- Kaf Hachaim ibid.: 9,10. Mahari Shtaif 18, See Tshuvas Horashbo 206)
Horav Shlomo Miller’s Shlit’a opinion in regards to the blind is to hear shnaim mikro from someone else or even from a tape but repeat the words. In regards to the mute, it is to hear it from someone else.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 11:40 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1586 Reason To Listen
|
|
|
Q. Can someone comply with shnaim mikra if he listens to a tape while he is driving?
A. Poskim disagree; Mogen Avrohom (285: 8), Chayei Adam (7: 9), Shulchan HaShabbos (60), Shesilei Zaysim (285:10), rule that after the fact one fulfilled one’s obligation by simply listening to the Baal Koreh. However, Beis Yosef (ibid.) and Rambam (H. Tefillah 13: 25) maintain that one does not comply with the mitzva by only listening. Mishna Berura (ibid. : 2) also quotes the different opinions and rules that one should read along word by word. S. A. HoRav (285: 8) opines that one should rely on the lenient Poskim only in need.
On question 619 in regards to reading from the chumash silently, we wrote; Horav Shlomo Miller’s Shlit”a opinion is that, as the text in the Shulchan Aruch (ibid.) implies, “likros” means to recite and you will not fulfill the shnaim mikro obligation by just reading the text silently. In regards to listening to a tape, the Rov’s opinion is similar, and one would comply when listening to a tape, only if he repeats the words while listening.
The Rov also maintains that even the opinions that are lenient after the fact when listening to the baal koreh, do so because listening to the words of the reader is considered normally like reciting them (Shomea K’oneh), which does not apply to a tape.
The Rov added that a main reason for shnaim mikro is to become a “rogil,” or experienced, familiar and well versed in the Torah. We find a similar Halacha in regards to becoming used to the yearly seasonal changes in tefila, such as Mashiv Haruach in rain times, where a repetition of ninety times or thirty days of praying the new version is necessary to establish becoming a rogil. (Shulchan Aruch O.H. 114: 8). Obviously, listening to the repetition of the amida by the shaliach tzibur does not contribute to the process, otherwise the required time would be cut by two thirds, you actually need to say the words to become rogil.
(You may add, that taking into account that many start shnaim mikro by their bar mitzva or later, learning a given parsha ninety times in a lifetime may take the needed repetition of it every year).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/11/2018 10:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1585 Then Again
|
|
|
Q. Does an avel sitting shiva read the parsha shnaim mikra, since he is prohibited in Torah learning?
A. Kaf Hachaim (285: 27), Yalkut Yosef (7: p. 136) permit as it is an obligation akin to reading Shema that is allowed.
Maharshal, P’ri Megodim (Eishel Avrohom 285: 6) and others permit on the Shabbos of the shiva itself. While Kerem Shlomo permits from Erev Shabbos after chatzos.
Horav Shlomo Miller’s opinion is it is better to wait until Shabbos.
Some Poskim add that although one may usually also include Rashi, on this Shabbos of shiva he should abstain. (Orchois Yosher Y.D. 1: 28 – Habais Hayehudi 3: 36: 15). The Rov’s opinion is similar, but it should be learned after the shiva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/9/2018 11:44 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1584 Let’s Do It Again
|
|
|
Q. There is a well known remez on the beginning letters of the word Shemos for reading the parsha every week twice mikra (text) and once targum, (Aramaic translation). Why is the allusion here at the beginning of the second book of the Torah and not at the very beginning on Bereshis, where this mitzva commences?
A. Actually, seforim do mention a similar remez on the word Bereshis, alluded as follows; Beis – stands for twice mikro; Alef for once targum. The letters Reish, Shin and Yud, represent Rashi’s interpretation, and the Toff depicts tilmad or learn. (Likutei Yehoshua p. 7).
A number of reasons have been offered to explain why this popular and well known roshei tevos is given on Parshas Shemos and not on Bereshis. The Talmud (Brochos 8a) rules that one should always complete the learning of the parshios together with the tzibur, including Atoros and Dibon (names of locations) where there is no targum offered. Tosafos (ibid.) questions why were these two names quoted, after all there is Targum Yerushalmi on them, why not mention as an example names like Reuben and Shimon on which there is no targum or translation anywhere? That may be the reason why the most popular saying was reserved for Shemos, that indeed mentions names of people that do not have any translation whatsoever. (Yekara Mipninim – Shemos 1: 1).
There may be also an allusion to the fact that the Bnai Yisroel became liberated due also to the fact that they maintained their language in exile and did not adopt the language of Egypt as their own. This is reflected on the shnaim mikro veehod targum mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/9/2018 11:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1583 Burial in De-Nile?
|
|
|
Q. How come Yosef was placed in a coffin and then sunken into the bottom of the Nile, is that not a bitul of the mitzva of kebura, since you cannot bury in water?
A. Poskim mostly agree that one does not comply with the mitzva of kebura when the burial is done inside water. (See Mishpetei Uziel Y.D. 2., Kochav M’Yaakov p. 255, Hashabit Y,D. 6: 109 ). They mention as a proof, the fact that by Yosef it is only mentioned that he was placed in a coffin, but not buried.
Medresh (Beshalach) teaches that after the Mitzriyim drowned on the sea, the angel of the sea excreted their bodies into the land and told the earth’s angel; take what is yours so they can be buried on the land. They also quote the Yerushalmi (Maasros 5) who mentions that one recites “hamotzi lechem min hamaim” on wheat grown on water only.
Although Midrashim, Targum Yonasan Ben Uziel et. al., maintain that Yosef’s casket was sunken in the Nilus, Rashbam writes that he was actually buried in the ground.
Horav Shlomo Miller’s Shlit’a opinion is that since they were outside of Eretz Yisroel, the Avos didn’t necessarily keep all the mitzvos before Kabolas Hatorah. Besides, he added, Yosef’s burial was only temporary, since under oath the Bnai Yisroel were instructed to carry him out with them and bury him in Eretz Yisroel. Thus this was only a temporary burial stage, which in need may be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/8/2018 11:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1582 The Brake-Bread Fix
|
|
|
Q. On Shabbos, if an individual (invited) at the meal has a dietary restriction and can only eat certain special types of bread (e.g., gluten free, spelt), should the special loaf (even if it is not whole) be placed together with the main Lechem Mishneh receiving hamotzi from the baal habeis?
What is the source for your response?
Thank you
A. Many Poskim maintain that one complies with lechem mishne even when one is unable to eat from the second accompanying chala, such as a frozen bread. (Teshuvos Vehanhogos 2: 170, Minchas Yitzchok 9: 42, Shevet Hakehossi 2: 116, Nishmas Shabbos 2: 157, et. al.). However, one should on the onset, have a complete bread of the kind he can eat.
Horav Shlomo Miller’s Shlit’a opinion is that if the baal habais is reciting the brocho and is being moitze everyone else present with his brocho, it is better that the special bread should also be placed with the others, so the brocho will be recited on it too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/8/2018 1:11 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1581 A Rain Check
|
|
|
Q. The Eida Chareidis in Yerusholayim posted an announcement that the population should begin saying the addition of "Va'aneinu Borei Olam" in the Bracha of Shomei'a Tefilah, since the dearth of rain in Eretz Yisroel is alarming.
An important individual related to me that he heard from Rav Shteinman zt"l that people should not make that addition to Shemoneh Esrei ever, for two reasons:
1) If the public would concentrate on the words of Tefilah in general, the rains would fall. It is not a good thing to add more words to Tefilah that will be said without concentration.
2) The Chazon Ish held that this addition is only to be added to the Tefilah in the context of a fast day for rain and when the other additional Brachos added on such an occasion are said (as described in the Tur, Orach Chaim 579).
What is Rav Miller's view on the matter?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle one should follow the traditions of the community he belongs and davens there. The Rov suggested that you can add those tefilos in Elokay netzor, before Yehi leratzon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/8/2018 12:36 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1580 All Year Round
|
|
|
Q. I heard from a chasidisher fellow that even if you answer daily to a “gut morgen” greeting in Yidish, a “gut yohr,” as many do, on New Year’s day you should avoid saying it, because of the connotation of the goyishe year. What is Horav Miller’s opinion?
A. Horav Shlomo Miller’s Shlit’a opinion was recorded on question 695, namely: If someone greets me with a “Happy new year” can I respond likewise?
A. Horav Shlomo Miller’s Shlit”a opinion is that it is permitted since in our days there is no religious connotation to the greeting. In addition, you may initiate the salute if it generates a Kidush Hashem by displaying good manners.
Ohalei Yakov (p. 20) quotes in the name the Apter Rov Zt”l, the meaning of the Posuk (Tehilim 87:6) “Hashem counts in the script of the nations” as conveying that during their New Year we are also granted retroactively a better Rosh Hashono judgment. Since the differences between the individual conduct during the two celebrations, becomes now widely apparent and evident, therefore a Good Year salute to anyone is not out of place. (Nitey Gavriel – Chanuka p.418).
Sefer Chasidim (51) quotes the tradition of one doubling the blessing given, when responding to a greeting. Talmud (Gittin 62a) rules that we do not double a sholom greeting to an Akum and therefore Rav Chisda would greet them first, (as the Ran explains) to avoid doubling the greeting. (See Alei Tomor p. 229, 274)
Horav Shlomo Miller’s Shlit’a mentioned that this applies today when greeting a Gentile.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 1/5/2018 12:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1579 A Promise Is a Promise
|
|
|
Q. If I made a shevuah and use Hashem’s name A’’D, but I pronounce it as adinoy. i.e. (The daleth was pronounced with a chiriq). I am obligated to keep the shevuah – is this a shevuah according to the Torah?
A. Any oath and promise has to be kept regardless of having been said with Hashem’s name or not.
Rambam (Sefer Hamitzvos 62), Shulchan Aruch (Y. D. 203),warn us sternly not to swear an oath that has no purpose. This mitzvah is derived from the words of the Aseres Hadibros, “You shall not take the Name of Hashem, your G-d, in vain.” Aruch HaShulchan (H.M. 92: 15) mentions that in our days we abstain from making any oath even in Beis Din.
Horav Shlomo Miller’s Shlit’a opinion is that one has to be extremely cautions not to incur in the great transgression of expressing a vain or false oath with Hashem’s name, even when not spelled or pronounced properly. Often different communities and traditions differ in their ways of pronunciation, and it likely is counted as His name in other locations. See question 808 and 809 in regards to answering omein and complying one’s obligations with such names.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 1/5/2018 12:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1578 A Cover Story
|
|
|
Q. Can one get undressed or have marital relations in a room were seforim or English Torah magazine articles are kept in a closed night-table drawer?
A. Horav Shlomo Miller’s Shlit’a opinion is that the seforim or magazines that contain proper Torah articles should be covered even when inside a closed drawer.
If the night-table or night-stand are large and the drawer is more than four tefachim by four tefachim (about 40 cm. square), and the unit is also ten tefachim high (80 – 100 cm.) the Rov maintains that the seforim inside do not have to be doubly covered, since they are already in a separate domain. However, most night tables lack that height, therefore the seforim and divrei kedusha inside require an additional cover.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/5/2018 12:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1577 Lost in the Translation?
|
|
|
Q. (See question above) Can one get undressed in front of closed printed seforim dealing with Torah topics written in English or other languages?
A. Sefer Chasidim (915) writes that one should be extremely careful in honoring seforim.
Shev Yaakov (55), Massas Binyamin and many others rule that the above applies equally to printed seforim.
Horav Shlomo Miller’s Shlit’a opinion is that it applies also to proper Torah seforim written in other languages.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/4/2018 10:09 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1576 In Respect To...
|
|
|
Q. Is it allowed to get undressed in front of sforim/mezuzos? If the sforim are closed?
A. Mishna Berura (45: 5) rules that one should not stand undressed in front of tefilin or sifrei kodesh. In question 1396 in regards to getting undressed in a bedroom, we wrote: “Shulchan Aruch (Y.D. 286: 14) rules that it is preferable to place the mezuza of a bedroom on the frame on the outside of the door, the mezuza now being on the exterior of the room when the door is closed, thus avoiding issues of honoring the kedusha of the mezuza, including yours.
If it cannot be done, Horav Shlomo Miller’s Shlit’a opinion is that Hashem’s name on the mezuza case requires double covering, similar to the parchment inside. (See Agur Beohalecha 9:5, Shaarei Mezuza 18: 8). He added, that you may be lenient in need, if the name of Hashem is written or engraved vertically.
Cards and posters that have Hashem’s names or psukim, should also not be displayed in a bedroom.”
If the seforim are closed Horav Shlomo Miller’s Shlit’a opinion is that it remains prohibited until they are doubly covered.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/4/2018 5:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1575 Don’t Bottle Up
|
|
|
Q. I received a bottle of whiskey as a gift from a non-religious Jew. Do I need to be concerned that it was possibly owned by him during Pesach (e.g., maybe he keeps whiskey in his house year round and when the need arises gives it to someone as a gift, or maybe he purchased the whiskey from a Jewish-owned store that owned it during Pesach? Does it make a difference when I received it (in December or in April)? It is not possible to ask him where he got it from without embarrassing him.
A. The prohibition of chometz after Pesach is Rabbinical. Mishna Berura (449: 5) mentions that Poskim disagree on sofek or doubtful chometz that should in principle be permitted as other doubtful Rabbinical prohibitions are, if that includes eating or only deriving benefit. He mentions that even the opinions that prohibit eating, it is only immediately after Pesach, when it is likely that it was on a Jewish domain during the Yom Tov.
Horav Shlomo Miller’s Shlit’a opinion is that in your case there may be other additional doubts, since some non-religious individuals also sell their chometz or are included in the sale by others. Therefore the whiskey is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/4/2018 12:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1574 Bury One’s Head In the Sand?
|
|
|
Q. My friend's sister-in-law does not keep mitzvos, except for Shmiras HaLoshon, which she keeps rigorously. She is also "married" to a gentile.
Should she die, is someone obligated to inform the Chevra Kadisha and/or Cemetery officials that she has intermarried?
Or may one refrain from offering the information?
Supposedly one cannot lie if asked. Can one somehow avoid answering?
If the gentile dies first (no, I am not considering expediting the matter), does this change anything in the psak?
May one pray that the gentile (who is, mind you, decent, as far as gentiles go) die soon or first? Or might that have a deleterious effect on the one praying, such that they might scrutinize his Heavenly record more carefully to see if he himself deserves to hold onto his mortal coil?
May G-d help clean up these messes. Jews should marry Jews; Gentiles Gentiles.
A. Horav Shlomo Miller’s Shlit’a opinion is that it depends on which section of the cemetery one is planning to acquire a burial site. There are different congregations and societies that own their section and they have different conditions for acceptance. It is both proper and wise to be open and truthful about the status of the person to be laid to rest in the plot, to avoid likely conflict when time is crucial.
In principle, there should be at least one section in a large community beth hakvaroth that would permit the interment of a Jewish person who intermarried.
We do not pray for the demise of people, we daven rather for their repentance and teshuva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/3/2018 2:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1573 It’s a Pleasure
|
|
|
Q. I would like to take the opportunity to thank Rav Miller, Rav Bartfeld, and the rest of the dedicated staff that are involved in Ask the Rabbi for their prompt attention to our questions, complex or otherwise. It is a Kiddush Hashem, it makes the Torah beloved in our eyes, and shows us all that there is a solution in the Torah to all our doubts.
A shul has places, with ease, for 50 men. However, only 25 men attend prayers on the Yomim Nora'im, when the shul charges money for seats. Can a person argue that he will attend shul without paying, and sit in a seat that will remain empty in any case, according to the principle of Zeh Neheneh V'zeh Lo Chaser? (One derives pleasure while the owner does not suffer a loss)
A. Horav Shlomo Miller’s Shlit’a opinion is that the gabaim or directors of the shul representing the mispalelim, have the authority to charge the attendants for the services provided whatever it is deemed to be fair to guarantee the survival of the institution. This case is similar to deriving pleasure from a now vacant property that is standing to be rented, and therefore not exempt from rent charges. (Baba Kama 20a, Rambam - G'zeila Veabeida 3: 9, Shulchan Aruch C.M. 363).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/3/2018 11:31 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
