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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1860 Break Bread?
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Q. (See prior question 1959). Is there any prohibition of pas yisroel when it comes to wheat flour based cereals?
A. The gezeira of pas akum applies only to to bread products containing one or more of the five major grains: wheat, barley, oats, spelt or rye, that have the form of bread or tzuras hapas. (Shulchan Aruch, and main commentaries Y. D.112). Corn and Rice Cereals are, by definition, not bread items.
There are different opinions of contemporary Poskim in regards to Cheerios and the like; many are lenient.
Horav Shlomo Miller's Shlit'a opinion is also to be meikil.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/18/2018 5:10 PM |
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# 1859 The Staff of Life
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Q. Is one obligated to eat only pas yisroel (bread baked in a Jewish bakery; as opposed to kosher bread baked anywhere) during the aseres yemei teshuvah? What happens when someone must travel?
A. Shulchan Aruch (O.H. 603: 1) rules that during the Asseres Yemei Teshuvah, due to the unique status of these days, and to beseech Hashem to judge us with rachamin and compassion, everyone should be careful to eat only pas yisroel. From the wording of the Shulchan Aruch and Mishnah Berurah (ibid. 1), it seems that it is a requirement. Nachalas Shivah (72) also mentions that is an obligation. However, Chayei Adam 143:1 and Aruch Ha-Shulchan, maintain that it is only the correct thing to do.
When no pas yisroel available, Shulchan Aruch (112: 8) quotes different opinions if one is allowed to eat pas paltar. Mishna Berura (ibid.) rules that If pas yisroel is available within a "mechalech mil" (a walk or in our days a drive of about 18 minutes from one’s home), one should drive there and purchase it. If pas yisrael is not available within that distance, one should bake his own bread or assist a non-Jew in the baking process. If one is on the road, he should travel ahead another four milin or 72 minutes in order to obtain pas yisrael. If pas yisrael is not available within those distances and one cannot bake his own bread, then he may eat pas palter See Chochmas Adam 65:4; Pischei Teshuvah Y.D. 112:; Mishnah Berurah 603:1; Beiur Halachah 163:1; Aruch ha-Shulchan Y.D. 112:18.
Horav Shlomo Miller's Shlit'a opinion is that it is only the correct thing to do.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/18/2018 5:07 PM |
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# 1858 A Teshuva on Teshuva
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Q. Dear Rabbi
When considering complying with the mitzva of teshuva, is it better to choose a relative small but constant mitzva that one can mend and keep at all times. (Such as learning Torah and keeping shiurim). Or is it better to pick an important and very meaningful mitzva, that one may only be able to do maybe once a year? (Such as helping a family in economic strain to find the right parnassa). If both can't be done, on which should one concentrate?
A. Our Sages debate in a number of places which is greater, Talmud Torah or performing mitzvos. (See Kidushin 40b, Bava Kama 17a, Megilah 3a & 16b, et. al.).
Rambam (Hilchos Talmud Torah 3: 3) rules that; There is no Mitzva equal to Talmud Torah. Rather, Talmud Torah is equal to all the Mitzvos, because learning leads to fulfilling. Therefore, learning always comes before fulfilling.
Shulchan Aruch (Y.D. 246:18): maintains that Talmud Torah is equal to all the Mitzvos. If one has an opportunity to do a Mitzvah or learn Torah, if someone else can do the Mitzva he should not cease learning. If not, he should do the Mitzva and resume learning.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that he should try as much as possible to find the right balance to be able to accomplish both. Since there are many variables to each situation, and conditions change, he should consult continuously with a competent Rabbi, to be able to do so succesfully.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/17/2018 10:51 PM |
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# 1857 A King of Questions
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Q. We say and repeat Hamelech in the tefilos and end of brochos of Rosh Hashono, because Hashem being King implies the strictness of judgment on that day. Why then is Hamelech equally said on Yom Kippur, when the day is all about rachamim and compassion?
A. Our Sages (see Sheloh -Shoftim 101: 1, Michtav M'Eliyahu 4: p. 78 and others) point out that there are two basic systems of imparting justice in the Torah. Firstly is the common usual set of mishpotim and laws given to the Sanhedrin and all other Batei Din. They are bound by the restrictions of the Torah and have to follow to the letter of the law.
The second is the rule of the king, who is given the authority to impart justice according to the circumstances he reasons and understands to be necessary in each situation.
As the posuk (Tehilim 122: 5) mentions: "For there were set thrones for judgment, thrones for the house of David." Namely two sets of thrones, since the king is able to be "poretz geder" or breach through boundaries. (Sanhedrin 20b). Therefore, King David was able to sentence someone to death just for stealing from a poor neighbor (Shemuel 2: ch. 12 ) or saving the life of a murderer in the case of the widow of Tekoa (Shemuel 2: ch. 14).
Similarly, we find that Hashem acts like a King saving the lives of the guilty and undeserving. An example is the acceptance of the teshuva of King Menashe, when the midas hadin and the Celestial Court refused that he be accepted, but Hashem created a tunnel under His throne and accepted him. (Sanhedrin 103a, Yerushalmi ibid., Midrash Ruth 5).
Horav Shlomo Miller Shlit'a explained that during the Yemei Ratzon, we invoke and appeal to the justice of Hashem as a King of rachamim and compassion, since we sadly understand the calamity and misfortune of being judged by the system of common Din.
The Rov also pointed out that the word Melech or king is composed of the terms "mah" and "lech," meaning that He shows us the way how to go and advance.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/17/2018 3:15 PM |
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# 1856 A Live Answer
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Q. (See question 1855 above) Why does the patient who was connected to a heart-lung machine, and experienced a complete cessation of the natural heart and lungs functions, which is the traditional definition of death, have to fulfill mitzvos after such a procedure? Hasn't he experienced T'chiyas HaMeisim?
Why is he not considered like born again and he should have to remarry his wife?
A. This question is similar to the one above. As Horav Shlomo Miller Shlit'a explained, for the patient to be considered dead by Halacha standards, his dead has to be also irreversible. Even if the patient is maintained for a relative long time in such an inanimate state, as when lowering his body temperature, as long as he can be revived, he is seen then as continuing his former life.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 2:03 PM |
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# 1855 A Matter of Life and Death
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Q. How is it possible to allow a surgery to take place where the patient is connected to a heart-lung machine? True, the body is receiving oxygenated blood. However, there is complete cessation of the natural heart and lungs. This is the traditional definition of death. Isn't bringing about this cessation not killing the patient, at least halachically? Why are the relatives not Onenim? Why do they not have to tear Kri'a?
A. Horav Shlomo Miller Shlit'a explained that the fact that a person is immediately connected to supporting equipment such as the heart-lung machine does not constitute cessation of life, on the contrary it is done to extend the life of the patient.
The Rov pointed out that any medical surgery, where some significant blood vessels are cut, if not contained temporarily, it would cause the death of the patient by exsanguination. Yet no one questions that it is necessary and permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 1:41 PM |
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# 1854 Fly Kosher
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Q. I have a lot of fruit flies swarming in my apartment. I've tried a solution that I purchased in a local hardware store. Someone suggested I use apple cider vinegar to help attract the flies. Does one still have to purchase something with a "hashgacha" even though they are not using it for a direct benefit?
A. If you are using a porcelain cup or dish and you leave a non-kosher liquid in it for more than twenty four hours the utensil may become non-kosher. Being there for that length of time is considered as being cooked in that vessel, and the vessel absorbs the non-kosher liquid. (See Shulchan Aruch Y.D. 61).
However in practice, Horav Shlomo Miller's Shlit'a opinion is that in the case of apple cider vinegar, that is likely to be kosher anyway, after the fact it may be permitted. Nonetheless, It is better to use a disposable cup.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 1:30 PM |
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# 1853 Fast... but not so Fast
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Q. Should one fast on Tzom Gedalia if that may affect him and he maybe won't be able to fast on Yom Kippur?
A. Poskim disagree whether it is better to observe the taanis now at hand and fast on Tzom Gedalia, even if that may cause not fasting on Yom Kippur, since that would be considered then a "ones" or being beyond one's control and exempt of any culpability. (Sdei Chemed - M. Yom Kipurim 1: 10).
However, many Poskim maintain and recommend not to fast on Tzom Gedalia if that would jeopardize the fasting on Yom Kippur. (see Tzitz Eliezer 10: 25 and Piskei Teshuvos 602: 1).
Horav Shlomo Miller's Shlit'a opinion is to follow in principle this last opinion, however a competent Rov should be consulted to verify the reality of the threatening medical condition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 3:52 PM |
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# 1852 Dying to Know?
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Q. A person who is not ill, but finds fasting hard because of his age; he does usually fast on other taaneisim. Can he avoid fasting on Tzom Gedalia since it is as is a nidche? (Gedalia was assassinated on Rosh Hashana and the taanis was pushed off to the day after, so it is less than other fast days).
A. Poskim differ as to when Gedalia was assassinated. Rabbenu Yerucham (P. 164, quoted by Beis Yosef and Beer Heitev 549: 1) maintains that indeed he was killed on Rosh Hashana and because of the day being Yom Tov it was differed to the third of Tishrei. Eben Ezrah (Zecharia 8: 19) writes that he died on the first day Rosh Hashana. Others mention that it was on the second day Rosh Hashana (Knesses Yechezkel O.H. 23). There is an opinion that he was struck on Rosh Hashana, but died from his wounds the next day (Yalkut Hagershuni quoting Divrei Shoul).
However, the Talmud (Rosh Hashana 18b), Rambam (H. Taanios 5: 2), Tur (O.H. 549), Ritvo (quoted in Biur Halocho ibid.) and most Poskim write that Gedalia died on the third day of Tishrei. Yaaros Devash (2: 1 - see also Kaf Hachaim ibid.) explains that Tzom Gedalia, gives echo to the teaching of the Mekubalim, that every day of the Yemei Teshuva represents one of the Ten Commandments and the third day stands for Lo Tirzach or do not commit murder.
Beer Heitev (ibid.) and others assert that even if we follow the opinion that he died on Rosh Hashana, since it was from the onset established as a day of fasting on the third of Tishrei, it does not qualify as as a nidche or a differed taanis. However, Nitei Gavriel (Yom Kippur 1: 2) does mention that some Poskim are lenient for the ones in need.
Horav Shlomo Miller's Shlit'a opinion is that one should deal and address Tzom Gedalia as one does similar taaneisim, and if he is able to fast on them, he should equally do so on this taanis.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 3:17 PM |
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# 1851 Just a Question of Time
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Q. Hi. I have a question that's been bothering me for some time.
There are some coffee machines that you can set on a clock that will grind, brew and make your coffee. Can such a machine be set to brew on Shabbos? Can you set a timer to Cook on Shabbos? Would the coffee be muktza because it was just grounded?
On another note, can I set a Crock-Pot to turn on in middle of Shabbos to warm up kugel that was left on there from before Shabbos to be warm for the Shabbos meal?
Thanks.
A. Shulchan Aruch (O.H. 252: 5, 256: 1, see Shabbos 18a) rules that we are not ordained on shevisas kelim, and therefore work done automatically by utensils and implements that belong to us, without human interference during Shabbos, is basically permitted. Therein the reason for light timers, heating and A.C. equipment working on Shabbos etc.; but there are many exceptions.
One of the notable exceptions is the cooking and preparation of food. The reason is that our Sages, understanding that people are prone to personally interfere with the cooking process when in need, and that involves Biblical prohibitions, placed different restrictions and limitations as to what is permitted to be left cooking or keeping warm on a heat source, and how to make that process recognizably different.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that you should not set cooking or brewing equipment on a clock that will grind, brew and make your coffee during Shabbos.
As far as setting a Crock-Pot to turn on in middle of Shabbos, and warm up kugel that was left on there from before Shabbos to be warm for the Shabbos meal, the Rov's opinion is that it should be avoided (as it is included in the prohibition of chazara).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 2:06 AM |
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# 1850 A Maaseh on Maaser Money
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Q. I usually split my maaser money to donate to different institutions. On this occasion I had first in mind to give it all to institution A, can I change it and give it now all to institution B? Nothing was verbally said.
A. Remoh (Y.D. 258: 13) rules that one becomes obliged to give to charity just by committing himself in his mind to donate. Although, there are dissenting views, as the Shulchan Aruch rules (C.M. 212: 8, see Piskei Teshuva Y.D. ibid. et.al.) one should be stringent when there was indeed a real serious commitment, even if only on ones mind. Therefore, as mentioned in the prior question Horav Shlomo Miller Shlit'a advises that one should always perform the declaration mentioned therein.
If that was not done, the Rov maintains that if one had indeed a serious commitment in one's mind to give to an institution and then decides to change the beneficiary, one should follow a hattoras nedorim process in front of a beis din, similar to the one done on Erev Rosh Hashono.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/9/2018 3:08 PM |
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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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Important Numbers
