|
|
|
|
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
267
268
269
270
271
272
|
|
|
|
|
# 1630 Bread And Butter Shailah
|
|
|
Q. I live in the Clanton Park area but I frequent a bagel store in the Bathurst/Lawrence area. I recently noticed that they have a sign that says their garlic breadsticks are dairy. Apparently they are smeared with butter right after they come out of the oven. I was surprised by this because they don't look dairy. I remember once hearing in a shiur that dairy bread can only be made if it's recognizably dairy. Upon probing they seem to have gotten an ok from Rabbi Miller to make and sell them. Is this true? If it is, was the heter lchatchila or bdieved? And can I freeze my leftover breadsticks if I mark them dairy?
A. Shulchan Aruch (Y.D. 97: 1) rules that one should not bake bread with milk so he will not come to eat it with meat. Even after the fact the bread remains prohibited, unless we comply with one of two conditions. The amount baked is small and it looks different that regular bread.
Based on the above, Horav Shlomo Miller’s Shlit’a opinion is that although it would be better to avoid baking the garlic bread sticks with milk, if done one may sell and eat them. It also would be recommended to label the remaining sticks as dairy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/18/2018 12:13 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1629 Not Worth One’s Salt
|
|
|
Q. I received once a very beautiful silver set of filled salt and pepper shakers; did the people who send them comply with the mitzva of mishloach mannot? does the salt and pepper count as two foods lechatchila?
A. Horav Shlomo Miller’s Shlit’a opinion is that one does not comply the mitzva of shalach monos by gifting salt or pepper since they are not considered food items. Although you do recite a brocho of shehakol on them, however, if you were to bless mezonos on them you would not comply, although after the fact, mezonos is a general brocho that could be recited on all food. (The Rov pointed also to the Mishna on Eiruvin 3: 1, that teaches you cannot do am eiruv with salt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/16/2018 3:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1628 Not Mishenichnas Odor
|
|
|
Hello Rav,
Q. The kitzur Shulchan Aruch (5:11) says that after flatulating, its forbidden to utter any holy words until the odor is gone. Would the same apply to thinking Torah thoughts or reading Torah without speaking out the words, or can we be lenient to continue learning out of a sefer silently while the odor is still present?
Thanks
A. Talmud Brochos 24b and Shulchan Aruch (O.H. 79: 9 and 103: 1) rule that one should stop praying the amida, reading shema or learning Torah after himself passing gasses, until the odor is gone.
For the flatulence of others, he should also halt tefila and shema, but not the learning of Torah. Mishna Berura (79: 30) explains that since bad odor that has no open existing source, prohibits words of kedusha only on the Rabbinical level, when bitul Torah (the annulment of Torah learning) of many may be involved, our Sages were lenient.
Horav Shlomo Miller’s opinion in regards to just thinking in learning after one’s own gas discharge is that one should avoid thinking in learning and concentrate on Shivisi Hashem (see question 1627 above) or on divrei musar on good midos and plans for performing mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/16/2018 3:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1627 Love Will Find A Way
|
|
|
Q. The mitzvah of loving Hashem is in essence only a feeling and emotion of the heart. This being similar to fearing Hashem. Are those feelings, without images or added thoughts, permitted when one is in a bathroom or mikva?
A. Chashukei Chemed (Brochos 24b) debates the issue, and wants to prove from Mishna Berura (85: 6) that opines one should engage while in the bathroom on thoughts pertinent to one’s business or work, to avoid thinking about divrei kedusha, that indeed thinking about Hashem’s presence may not be permitted, however, he decides otherwise. He also quotes Sefer Chasidim (545); In all places acknowledge your Maker, even in those you cannot think the words of Torah.
Horav Shlomo Miller Shlit’a pointed to a Chochmas Shlomo (O.H. 85: 2) that maintains one should remain conscious and aware of Hashem’s presence even when being in a bathroom, to comply with Shivisi Hashem lenegdi tamid, "Keep Hashem before you always." Chochmas Shlomo adds that this applies even to the dreams one has.
The Rov maintains that feelings of love or fear of Hashem’s presence are certainly not only permitted but advised, as they belong to the six constant mitzvos. The Rov added that musar on midos and planning thoughts for performing mitzvos and similar are permitted in those unclean locations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/16/2018 2:21 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1626 Gentile’s Torah Show and Tell
|
|
|
Q. I have to do a show and tell on some cultural artifact for school. Class is all non-Jews. Am I allowed to show them my tzitzis and explain the basic ideas behind this mitzvah, or is it forbidden to teach Torah to non-Jews?
A. On question 331 we wrote; “Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): “He hath not dealt so with any nation; and as for His ordinances, they have not known them”. In Devarim (33: 4) we learn that; “Moses has commanded us the Torah, an inheritance for the community of Jacob” Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim – Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe’er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B’shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller’s Shlit”a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv’s letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis – Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates an immeasurable volume of Torah to be learned).”
Horav Shlomo Miller’s Shlit’a opinion is that n view of the above you may find in the mitzva of tzitzis, several points and issues that can teach and explain other mitzvos that pertain to Gentiles.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/15/2018 1:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1625 Good Bye To Good Bye?
|
|
|
Q. Hello Rav,
The Kitzur Shulchan Aruch (5:14) says its forbidden to speak (or think) sacred matters (davar sh'b'kedushah) in a bathhouse (meirchatz). I'm wondering how to apply this halacha to our current day mikvahs, specifically in the changeroom itself where several men may be present together getting dressed or undressed, etc. Does the same halacha apply there? Additionally, is it permitted to speak about non-Torah subjects there?. If not, it is permissible to even make greetings (eg. Hello! How are you)?
If someone says hello to you, can you respond?
If someone asks "how are you", can you respond with the usual "Baruch Hashem" or is that a name that can't be mentioned in a mikveh changeroom. Does it help to say "B.H", or should you just answer without hinting to Hashem at all?
Thanks.
A. Mishna Berura (84: 4) quotes Taz that a mikva has generally a similar Halacha status to a bathhouse
and so does the beis haemtzoi or change room where some people are undressed and one should avoid speaking divrei kedusha there. However, other divrei chulin or non-consecrated talk, and greetings that do not include the names of Hashem, such as Shalom, are permitted.
Horav Shlomo Miller’s Shlit’a opinion is that one should avoid saying also Baruch Hashem in those places. Similarly, greetings that imply Hashem’s name, such as Adieu, Adios and even Good Bye, (contraction of G-d be with ye), should better be avoided, However, just answering with the letter “B” followed by the letter “H,” is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/14/2018 11:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1624 Thoughts For Food
|
|
|
Q. Re- your questions 1595-1598 on permitted liquid marijuana tincture drops for one that is medically recommended in its use. Can you be yoitze with shalach manos if you send a vial of the tincture since it will be very appreciated, or maybe it is only a small amount and less than a shiur. Also it may not be considered food, since as you mentioned when placed in the mouth, you don’t make a brocho?
Would you be yoitze if you send perfume or aromatic oil that you rub on, since sicha keshtia (anointing is like eating)
A. Mishna Berura (695: 20) rules that you only comply the mitzva of Shalach Monos with food you eat or drink. One also does not comply with tobacco products one smokes or smells (Nitei Gavriel 59: 3).
Horav Shlomo Miller’s Shlit’a opinion is that even when permitted, you do not comply with drugs, medicines, perfumes or ointments and chewing tobacco, only with actual food or drink.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/14/2018 4:16 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1623 The Law of the Spirit
|
|
|
Q. If one sends hard liquor as one of the manos on Purim, is that valid? A normal person can drink only a very small amount of this liquor, so perhaps it should be considered that one sent only a small amount and is not valid. Or do we say that since he can share the liquor with his family and guests, it is valid, even though each person individually is able to drink only a few drops? What should be the shiur of the mishloach manos?
A. Poskim maintain that one complies with the mitzva of Shalach Monos when sending wine to a man or woman who may not drink wine (Reyach Dudaim - Megila 7a, Nitei Gavriel – Purim 57: 10, See Shevet Halevi 10: 18), since after all it is a drink that traditionally and normally people consume on Purim.
On question 737 in regards to the mitzva of drinking in Purim we wrote. “Rashi (Megila 7b) explains that the drink is wine. Biur Halocho (695: 1) quoting Eliahu Rabba, mentions that the reason why we are required to drink on Purim is to commemorate the miracles that happened and those occurred at banquets where wine was imbibed. Meagley Tzedek (on Megila L. 32) avers that therefore wine only should be used, as this was the drink offered
Mata'amei Yakov (Likutim 340) compares this to Chanuka lights where olive oil is the preferred fuel, but other flammables are also acceptable. Rivavos Efraim (O.H. 8 p. 478) also seems to suggest that wine is to be used. There are also Cabalistic reasons in the ingesting of wine (Mishnas Yosef p.111, quoting the Arizal)
Others write that since the main purpose of this mitzvah is to reach the stage of “Ad Delo Yoda”, it does not matter what beverage one consumes (Inyono Shel Yom p.375, based on the Maharal.)
Orchos Rabenu (P. 78) mentions that the Steipler Gaon zt”l ruled that all liquors could be used, however, one should drink a bit of wine also. So too is the opinion of Horav Shlomo Miller Shlit”a, however he recommends to drink a revi’is.”
See also question 506 in regards to giving a milchik box of chocolates as shalach monos to someone who has begun his fleishig Purim seuda, that the Rov maintains you do comply with the mitzva of Shalach Monos, since although he won’t be able to eat those chocolates himself on Purim, but it is “monos” and they could be bartered for other monos.
Horav Shlomo Miller’s Shlit’a opinion is that preferably, one should send a bottle of wine for Shalach Monos and not hard liquor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/12/2018 10:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1622 Not The Brightest Bulb?
|
|
|
Q. What is Rav Shlomo’s opinion is regards to the shabbulb use on Shabbos? It is described on their web page as:
The SHABBULB is certified to hide and reveal light with no risk of violating the laws of Shabbat since it does not affect electrical usage. Although LED light isn't considered "fire" in the Halachik sense, the bulb itself is considered muktseh. The SHABBULB™ solves this issue by using a unique removable cover that permits the use of the lever on Shabbat and Yom Tov. It's important to note that the lamp itself may not be moved or turned on and off during Shabbat and Yom Tov.
Thank you.
A. On question 1599 in regards to the new Shabled light we wrote; “Horav Shlomo Miller’s Shlit’a opinion is in principle to agree to Horav Moshe Heinemann’s Shlit’a certification of the Shabled light use, when left turned on the entire Shabbos and when only the drawer is opened or closed to control the amount of light emitted.
However he disagrees with the New Square Kashrus Council certification that permits moving the unit when permitted utensils such as a watch or jewelry are placed inside the drawer. The reason being, is that the Rov considers the unit to be muktza machmas chisaron kis, since it is an electrical utensil dedicated to giving light that one does not usually use for any other purposes, even when another object is placed on the unit’s drawer. (See similar in Piskei Teshuvos 308: 2: n.9).
Therefore, it cannot be moved even when one needs its place, (lertzorech mekomo), or its use somewhere else (letzorech guffo).
In essence, this new light is not in Halacha much better than the one offered by Kosher Innovations on 2004, that could also not be moved from its place.”
Horav Shlomo Miller’s Shlit’a opinion in regards to the Shabbulb in principle is similar. The Rov disagrees however with Horav Osher Zelig Weiss Shlit’a, and maintains that the bulb itself is muktze machmas chisaron kis.
However, there is an important reason to avoid using the Shabbulb, since unlike the Kosher Innovation lamp, this bulb looks very similar to a common bulb. A casual observer of the closing and opening of the bulb may mistakenly assume that one is turning on and off a regular bulb which is obviously prohibited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/11/2018 10:41 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1621 Gifted in Gifting
|
|
|
Q. Biur Halacha brings from Chayei Adam that the mishloach manos have to be in accordance with the chashivus of the recipient (if giving to a wealthy person, one has to give something that he will appreciate). Question: What should one do when giving to a millionaire? Does one need to find wine that costs hundreds of dollars? If one gives a bottle of wine that costs only 5 or 6 dollars and some hamantaschen that cost three or so dollars, does he not fulfill the mitzvah according to the Chayei Adam? If one wants to fulfill the mitzvah in a way that will satisfy all opinions, what exactly should one give for mishloach manos?
A. The mitzva of mishloach manos originates from the posuk (Esther 9:19 and 22), which states that Purim was established as a day “of gladness and feasting, (Yom Tov) and of sending portions one individual to his friend and gifts to the poor.
Different reasons are given for the mitzva. Meforshim explain that the main motive for the mitzva is to engender friendship and brotherhood among Bnai Yisroel. Others maintain that it is to counter Haman’s critical statement describing the Jewish people as “one nation dispersed and divided {among the nations)” (Esther 3: 8). Another understanding is given by Terumas HaDeshen (111) who writes that the reason for this mitzva is to assure that everyone should be able to eat a proper, seuda or festive meal on Purim.
Given the above Horav Shlomo Miller’s Shlit’a opinion is that there are different factors and variables that may be at play in your case. It may depend on both the nature of the person receiving the gift and the person giving it. Most important is that common sense should rule, so that a mitzva that was established for promoting peace and friendship, should not turn into the opposite by becoming an insult.
The Rov suggested that a middle priced wine bottle and some appetizing and properly presented baked goods or sweets are usually well accepted by all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 2/11/2018 4:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1620 Nuts About Nuts
|
|
|
Q. Flying a night flight towards New York from Eretz Yisroel on an El Al plane, probably most passengers are Jewish. A passenger boarded the plane and put his large stash of nuts in the pocket of the seat in front of him. In the morning, he is about to start noshing, when he realizes the passenger ahead of him slept the night on the plane, and had tilted his seat to the maximum.
Were the nuts considered under the sleeping Jewish man when he slept and should they be discarded? If they should not be eaten, may one plant them or feed them to animals?
A. Talmud (Pesachim 112a) and Shulchan Aruch Y.D. (116: 5) mention that food and liquids placed under the bed, ruach ro’oh or a harmful spirit will rest on them, even when covered, and therefore one should avoid placing them there. Pischei Teshuvos (ibid. 4) quotes Shvus Yaakov. that after the fact, they are permitted, others are stringent.
There are also other limitations to this proscription mentioned by various Poskim. Maggen Avraham quoted by Mishna Berura (173: 4) writes that the natural world has changed, and in our times these restrictions may not apply; Hagra and others remain strict. The Ran (Pesachim ibid.) mentions that this applies only to cooked food. Mizmor Ledavid (110) Yafe Lalev (3: 116: 6) maintain that it is restricted to food placed only on uncovered ground or earth, not on land covered by stones or wooden floors etc.. Therefore, Yabia Omer (Y.D. 1: 9, O.H. 9: 95) is lenient of food left on pockets, when one fell asleep. He suggest to wash them three times if possible. Shalmas Chaim (2: 7) adds that it applies only to a bed, therefore children’s bottles left under their carriage are permitted. Shevet Halevy (quoted in Avnei Yashfa 141) asserts that when double wrapped the food is permitted. (as in a bag placed inside a seat pocket). He also maintains that it may not apply to sleeping during the day.
Taking into account all the above and the fact that food placed on an angle in the back of a plane seat, can hardly be considered under, Horav Shlomo Miller’s Shlit’a opinion is that you can eat the nuts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/11/2018 2:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1619 Oy or Joy to the Goy
|
|
|
Q. (See question 1617 above) My second question, is that although the term, “goy” simply means a person of the nations, it seems to always be used in the pejorative. How can we be Or HaGoyim if we look down on the other nations? Can we not be proud of our rich heritage, culture, and traditions without speaking of others as somehow a little less than human?
A. A. The connotation that some or many individuals give to words they use, does not reflect at all what the Torah intended, or establishes to be correct.
The word or title “goy” or nation is commonly used in the Bible and by our Sages, equally for Gentiles and Jews, A few examples; “And I will make you (Abraham) into a great “goy”, and I will bless you” (Bereshis 12: 2), “to be a kingdom of priests and a holy “goy” (Shemos 19: 6), “He became a great, mighty, and numerous “goy”.” (Devarim 26: 4 and in the Pessach Hagadah), “Shomer “goy” kadosh” (Tachanun in siddur), to mention just a few.
Then again, you may argue that the same applies to the term “Jew” and the way it is used by some Gentiles.
See Shulchan Aruch (C.M. 34: 22) who rules that a righteous Gentile preempts and supersedes a Jewish wicked or apostate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/9/2018 2:13 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1618 Two For One
|
|
|
Q. I saw that the Sefer HaChinuch divides Mishpatim into two separate Sidrot, each with its own count of mitzvos. He calls the second one “Im Kesef”. Why?
A. In his introduction to Sefer Shemos, Abarbanel explains that Sefer Bereshis contains twelve parshios that describe the life and achievements of Adam, Noach, the Avos and Yosef and his brothers. Since Moshe Rabbenu is the equivalent of all of them, Sefer Shemos also contains twelve sidros. Since, as any Chumash will testify, we only maintain eleven parshios on Sefer Shemos, it must be that the Abarbanel also agrees with the Chinuch and Rabbenu Bechaye that divide Mishpotim into two distinct parshios.
Maharid (on the Chinuch – Mishpotim) further explains that the addition of Parshas Im Kesef was necessary to be able to read Parshas Metzora right before Pesach during a leap year. Thus complying with the remez or allusion to the siman “saggru upasschu” (close and open). Saggru being Metzora that requires confinement. Biur Halocho (428: 4) adds that Parshas Metzora contains the instruction of breaking earthenware utensils, similar to the kashering done before Pesach. (See also Orchos Chaim – Krias Hatorah 1, 3). Maharid adds, that reading Mishpotim as two parshios is still the tradition of the communities of Algiers and Tunis. See also a similar division at the end o Abudraham Hasholem (p. 374).
It is interesting to note that Machzor Vitri (at end, p. 808) mentions that Parshios Tetzave, Ki Tissa and Pekudei, on a leap year would also be divided into two, giving rise to fifteen parshios in Sefer Shemos. (Haeshel p. 27).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/9/2018 2:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1617 Playing The Organ?
|
|
|
Dear Rabbi,
Q. At a recent community event the issue of organ donation came up in discussion. A person who claimed to be knowledgeable in Halacha stated that Jews should not donate their organs since they would most likely end up going to a goy. What is the Halachic answer to organ donation? Are Gentiles somehow less than human? If so, why are we allowed to take their organs? Would we, as a community, not be outraged if a Gentile would be discouraged from being an organ donor because his/her organs could go to a Jew, and rightfully call it anti-Semitism?
A. Horav Shlomo Miller Shlit’a stressed that one of the main issues involved on organ donation is the prohibition of benefiting from a cadaver. (See Talmud Avoda-Zarah 29b). This proscription applies equally to Jewish or Gentile human remains. Most decrees of the Torah are overridden when a life can be saved. However, the recipient has to be already available and the life saving has to be a real and a factual possibility. Additionally, donating organs involves often the determination and ruling that the donor has already died and you are not actually killing him to harvest his organs. In determining the time of death, Halacha and civil law most often disagree. Again, it does not make any difference who the donor is. You cannot commit murder to save someones life. That is why a Torah observant individual cannot sign an organ donation document as it would likely place her/him in a situation where Halachically his/hers life can be terminated in order to obtain the needed organs. If you were to wait to what the Halacha accepts as the time of death, likely the organs would not be usable anymore. Body parts are also likely to be harvested for uses that not necessary save anyone's life immediately, such as skin grafts or medical school necessities for teaching and research. As mentioned above, you cannot desecrate a human body and benefit from it regardless of its race or religion.
If the recipient is Torah observant, the fact that the organs were already harvested by someone who follows civil law, regardless of whether the donor was Gentile or Jewish, since it is already after the fact and it is now actually saving his life, he/she is permitted to benefit from that organ.
As you see, it has little to do with the religion or race of the donor or recipient, other issues are at play.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/9/2018 10:15 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1616 Minor Details
|
|
|
Q. Is it permitted to count a katan (6 or 7 years old) for a minyan if he is holding a sefer Torah? Is this a fulfillment of tefilla b'tzibbur? Or should I leave and go daven in a normal minyan with 10 or more adults?
A. Shulchan Aruch (O.H. 55: 4) rules stringently not to use a minor, however, Rema (ibid.) mentions that some are lenient in need. However, Mishna Berura (ibid. 24) quotes from many Achronim not to count a minor even when holding on to a sefer and in time of need.
Some Poskim are lenient in need or when there is concern that the minyan will close down, and under certain additional conditions. (Maharsham 3: 162, Igrois Moishe 2: 18, Chelkas Yoab 1: 93, Betzel Hachochma 4: 3, et. al.).
Horav Shlomo Miller’s Shlit’a is to follow the Mishna Berura and be stringent in all cases.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/9/2018 12:06 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1615 Bris Milah Or Bris Torah?
|
|
|
Q. I learned that attending a bris milah is a great mitzvah that enables one to have all his sins forgiven, and it is a eis ratzon to daven when the baby is crying. Therefore, whenever I hear that there will be a bris, I make an effort to attend even if I have no relationship to the family that is making the bris. However, some people have told me that I should not go to random bris milas when I have no relationship to the family. In the opinion of Rav Miller shlita, am I doing a mitzvah by going to a bris milah, davening when the baby is crying, and partaking of the seudas mitzvah, or should I avoid going unless I have some relationship to the baal simcha?
A. When the bris takes place in a private hall or home one has to be obviously invited. The same applies on consuming food prepared for others.
Horav Shlomo Miller’s Shlit’a opinion is that as important as attending a bris mila ceremony may be, it does not preempt or surpass spending time learning Torah with a chavrussa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/7/2018 11:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1614 Quick Study
|
|
|
Q. Why does Rashi mention that we learn on “ushmartem es hamatzos,” that we should do a mitzvah immediately, we know that already from “vayashkem Avrohom baboker?”
A. On the posuk; Ushmartem es hamatzos,You shall watch over the matzos. (12; 17). Rashi quoting Mechilta mentions Rabbi Yoshia saying: Do not read: matzos rather read mitzvos. Just as we may not permit the matzos to become leavened, so may we not permit the commandments to become fermented [i.e., to wait too long before we perform them]. Therefore, if a mitzva comes into your hand, perform it immediately. Similarly, on the posuk (Bereshis 22: 3); Vayashkem Avrohom baboker. Avrohom arose early in the morning, we learn that zrizin makdimin lemitzvos; quickness and alacrity are esential. (Megila 20b)
It is quoted on the name of Moreinu Horav Moshe Feinstein zt’l that there are two kinds of mitzvos. Those who do not have a definite determined time for their observance, such as building a suka. The Rema (625: 1) mentions that it is a mitzva to begin making the suka immediately after Yom Kipur since; we do not permit the commandments to become fermented. However, mitzvos that have a set exact time to comply with them, such as bris-milah on the eight day or blowing shofar on Rosh Hashana, one should start at the very beginning of the day or time to comply with the mitzva. (Orach Hamoadim p. 535).
Horav Shlomo Miler’s Shlit’a opinion is that; zrizin makdimin lemitzvos applies to the mitzva before one begins complying with it, while Ushmartem es hamatzos or not allowing the commandments to become fermented, applies at the time when one is already performing the mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 2/7/2018 3:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1613 Sing Along?
|
|
|
Q. (Re question 1590 in regards to the song Leshana Haba’ah Beyrushalaim Habenuya, where Horav Shlomo Miller Shlit’a mentioned that for someone already living in Yerushalaim, the correct nusach would be to add Beyirusholaim Habenuyah).
However, If "HaBenuyah" should be added by someone at his Seder shel Pesach if he is living in Yerusholayim, should the Nusach in Ho Lachmo Anyo of "Leshana Habaa B'Ar'o D'Yisroel" also be changed and to what?
A. Some explain (Zecher Lev Avrohom p. 249) that the title Ar’o DeYisroel properly applies only when the Bais Hamikdosh is rebuilt and the land is kept on it’s correct level of kedusha. Similarly, all including those already living in Eretz Yisroel, daven daily (Ahava Rava); Vesolicheinu komemius leartzeinu and similar tefilos.
Others maintain that the end sentence of this paragraph, Leshono havoo bnei chorin, enlightens that we are referring also to a spiritually liberated land. (Minchas Aviv 2). Siddur Abia Renonos (p. 43) presents the nusach on birchas hamozon: Horachamon Hu yolichenu meheiro komemius Beartzeinu.
Horav Shlomo Miller’s Shlit’a opinion is that the recitation of Ho Lachmo is part of a preset and established nusach or script of the Hagada that is maintained in its original form, as other parts of the Hagada are, and that is why it is recited in Aramaic. (See also different nuschaos on Ho or Keho Lachmo)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/7/2018 12:40 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1612 The Neighborhood Good Flood
|
|
|
Q. My son asked me how the animals which appear to be indigenous to Australia only (for example), arrived there after the flood? Were they there before the flood? Were they destroyed by the flood? Were there kangaroos on the tayva?
A. Whether all animals worldwide died during the Mabul may be open to discussion. Fish were not included in the decree of destruction by the Mabul as Rashi (7: 21) quotes from the Talmud, (Sanhedrin 108a), See question 1469 if Noach actually saved the fish.
Horav Shlomo Miller Shlit’a suggested that maybe animals in lands uninhabited by humans did not perish.
Another possibility is that most lands including Australia, were then joined as one single land mass. Maharitz Chiyois (Nidah 23a) teaches that the Mabul caused great geologic disturbances that created mountains and valleys where previously there were none. Bereishis Rabbah (28:3), Ramban (8:11) and others mention that the very foundations of the planet were affected during the flood.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/5/2018 12:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1611 Fate Worse Than Death?
|
|
|
Q. Re- question 1561 where we wrote; “The Torah rules (Bereshis 9:5 ), “the blood of your own lives I will demand of you.” (Baba Kama 91b) and looses his part in Olam Habaah, therefore Shulchan Aruch (Y. D. 345: 1) rules that one who commits suicide in principle is denied the after-death honors and privileges of aveilus (mourning): No keria or rending of clothes and eulogies are offered for the deceased, and burial in the main section of the Jewish cemetery is normally not allowed.”
If the deceased is an uncontrite murderer, is there any difference in conduct towards the deceased? Or is a suicide worse than a murderer of others, and why?
A. The “uncontrite” murderer, we assume means incorrigible or one who did not do teshuva. In principle, as we mentioned; “Halacha considers suicide to be tantamount to murder.” In practice however, a murderer can repeat his sin many times as opposed to a suicide. More so, most often suicides are committed by individuals in a mentally unfit state. As we wrote; There are also many specific Halachos that define who in fact committed suicide and who did not, therefore, a competent Rabbi should be consulted.
Horav Shlomo Miller’s opinion is similar. However, the Rov added that from a different angle, a suicide can be seen as more severe, since we would consider someone murdering a close relative such as his father as more evil and heinous than killing a stranger.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/4/2018 4:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
