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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1809 A Time To Dance?
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Some questions in regards to Tisha Beav this year (on Shabbos).
Q. If the minhag of your shul is to dance during Kabbolas Shabbos, should you also do it this time? (in the past, we danced, but some claimed it is not correct).
A. Nitei Gavriel (Bein Hametzorim 47) quoting Chassidic sources, mentions that it is permitted since otherwise it would seem like Avelus Befarhasia or an open display of mourning. Horav Shlomo Miller's Shlit'a opinion is that it may not be so since most congregations on Shabbos Chazon do change the tune of the haftoro, since it is part of the established service, it is permitted.
However, the Rov recommends that one should maintain the traditions of his community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 8/3/2018 2:52 PM |
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# 1808 Let The Music Begin
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Q. On the night after the end of Tisha Beav (when Tisha Beav falls on Shabbos) I know we can't eat meat yet until the morning, but can you already listen to music?
A. Shoshanas Yisroel (Ben Hametzorim 15: 12: n. 331) maintains that you are not allowed to play or listen to music until the morning, since this is regarded more severe than eating meat.
Horav Shlomo Miller's Shlit'a opinion is that you are allowed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 8/3/2018 2:50 PM |
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# 1807 Fast After Fast Heal
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Q. Someone that can’t fast even on the night of Tisha Beav, should he say havdala immediately, or wait until he has to take his medicine with some food?
Thank you so much.
A. Shaarei Teshuva (556: 1) quoting Knesses Hagedola maintains that he should say havdala at the end of Shabbos. Horav Shlomo Miller's Shlit'a opinion is that he should wait until the time he has to eat or drink, even if it is a short time. The Rov added that the ill may meantime get well and be able to fast.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 8/3/2018 2:48 PM |
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# 1806 A Mixed Blessing
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Q. During shaleshudes (whenTisha Beav falls on Shabbos), in our shul we stop eating five minutes before the shkia, but we continue with zemiros and divrei Torah. Do we better bench immediately using a kos, or do we wait until later before maariv and we bench without a kos? If the second option is correct, do we have to remove all food and drinks from the table, least someone will eat? Do we leave some bread?
A. Some Poskim maintain that if one recites Birkas Hamazon after the shkiah, when one in not allowed to eat anymore, one may still bentch on a kos of wine, but not drink it. (Meshiv Halocho 2: 95).
However, Horav Shlomo Miller's Shlit'a opinion is that it is better to recite Birkas Hamazon before sunset and to remove all food.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 8/3/2018 2:45 PM |
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# 1805 Serving Mitzvos or Feeding Klippos?
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Q. Kvod Harav. When someone finds himself in a compromising situation where he is likely to transgress an issur and he can’t get away, such as traveling in a packed subway or car being surrounded by people talking lashon horaa, or as you quoted in a recent question sitting next to a woman or eating something you usually avoid like cholov akum, but not when you travel, in such situations is it better to try to do a mitzvah at that time, like learning Torah, saying tehilim or in the case of questionable food, making a bracha with more kavana. You may hope that the added mitzvah will help, or the contrary is true, since it becomes a mitzvah habaa beavera, it does not have value and one may be feeding the dark fores, chas veshalom. What is the correct approach?
A. Horav Shlomo Miller’s Shlit’a opinion is that there are many variables to each particular situation, and even small changes in the case can make a great difference. Therefore, a competent Rabbi or mentor should be consulted in any such compromising or questionable situation, in order to make the right decision.
However, the Rov’s opinion is that in principle learning Torah and thinking Torah thoughts, as our Sages teach, (Sota 21a), is an inherent protection in all situations. We should emphasize, that because of the greatness and transcendence of this most important of all mitzvos, one should endeavor constantly to engage in Torah learning, even when one is not in need of protection or in a compromising situation.
The Rov added that reciting a brocho with great kavono and intention on questionable food is a different issue. Shulchan Aruch (O.H. 196: 1) rules that on a food item that is prohibited even only rabbinically, one does not recite a brocho. More so, it is even called "menaetz" or insulting and offensive, and therefore prohibited. (Bava Kamma 94a, Sanhedrin 6b).
However, on food that one abstains from, only as a "chumra" or elective stringency, a brocho must be recited when eaten permissibly, in a time of need.
(On question 1446 regarding one who is considering becoming a baal teshuva and he doesn’t yet keep Shabbos, kashrus, taharas hamishpocho etc. etc., if he should already now put on tefilin, tzitzis, daven and do other mitzvos, since the mitzvos may go to feed the klippos and the sitra acher and better wait until later we wrote;
“In principle a sinner should indeed first repent and then proceed to do mitzvos and good deeds, as the pasuk (Tehilim 34: 15 ) teaches “sur mera vease tov – depart from evil and do good.” He may also incur into: But to the wicked man Hashem said, “For what reason do you recount My statutes, and bring up My covenant on Your mouth? (Tehilim 50: 16).
Rambam (H. Teshuva 7: 7) similarly writes; How sublime is the elated Teshuva; yesterday (the sinner) was isolated from Hashem, the G-d of Israel… he would cry out, but was not answered… he would perform mitzvos, and they would be thrown back into his face, as it is written; (Yeshayahu 1: 12) When you come to appear before Me, who requested this of you, to trample My courts?
Many Cabbala and Musar sefarim do stress how nefarious and damaging could be the mitzvos that are created in a state of impurity. (see Beir Heitev O.H. 571, Shaar Hayechudim from Rav Chaim Vital, introduction to Drerech Pikudecha, et. al.)
However, they also assert that when teshuva is eventually accomplished, they all can return to the source and roots of kedusha.
Horav Shlomo Miller Shlit'a also pointed out that he is obligated at all times to comply with all mitzvos, besides “mitzva goreres mitzva – one mitzva causes and brings to others.” Eventually his Torah learning, tefilos and mitzvos will be the tools needed to guide him and encourage him back into complete teshuva”).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/1/2018 1:41 PM |
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# 1804 Stop At Nothing
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Q. I'm learning the MB (Mishna Berura) 104:5, sif katan 17 where it discusses; where in the Amidah to re-start if you made a hefsek (stop or interruption) of a certain length. It seems that there are 3 lengths of hefsek discussed. 1) If the hefsek is long enough to say the whole Amidah, you start from the beginning. 2) If the hefsek is very short (not even long enough to say the bracha you are in), then you restart exactly mid-bracha where you made the hefsek. 3) If its in between these amounts, then you would re-start at the beginning of that bracha that you made the hefsek in. Assuming my understanding is correct, what is the halacha for someone who pauses in the middle of one of the Amidah brachas in order to listen to kedusha or kaddish. This pause (hefsek) is usually longer than it would take one to gave one of the brachos, so seems to fall into 3. So should one then re-start the bracha he was in after this type of hefsek.
A. A. Shulchan Aruch (O.H. 104: 7) and Mishna Berura (ibid. 28) rule that stopping the davening and listening with intention to the kedusha and kadish during the amida, it is considered as having answered it. Yet, it is not a hefsek or an interruption at all, unlike the other situations mentioned at the beginning of the siman.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that it does not matter how long you interrupt the brocho you are reciting to listen to kedusha or kadish, since it does not constitute a hefsek, you would continue at the same place were you stopped. The Rov also indicated. as is obvious from Mishna Berura, that the hefsek lengths mentioned apply to interruptions done "beones," accidentally, which are not in one's control. They do not usually apply to voluntary intentional breaks, when one may not be "masiach daas" or loosing one's purpose and intent.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/30/2018 1:08 PM |
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# 1803 Tzitzis with Strings Attached
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Q. I understand that I may not buy, during the Nine Days, a new, complete pair of tzitzis, i.e. with the strings already attached.
However, may I buy the four-cornered garment and the strings separately, such that I will tie the strings on after the Nine Days? My reasoning is, even though the four-cornered garment is clothing per se, since for me as a Torah-abiding individual, what I am buying is not really usable clothing, it should not be forbidden to purchase on the Nine Days.
A. Horav Shlomo Miller's Shlit'a opinion is that you may purchase the tzitzis strings by themselves, but avoid the four-cornered garment, since even if it cannot be used as is for men,(it could be used as a kesus laila), it still qualifies as clothing for other purposes, and is also being sold as a begged.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/30/2018 1:07 PM |
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# 1802 Have a Great Yom Tov II
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Q. Since Tu Beav is such a great Yom Tov, does one have to eat meat and drink wine on that day?
A. Indeed, Minhagei Maharil (H. Taanis 11) writes that on a certain occasion Mahari Segal decreed that one should not eat meat during all Mondays until the Yamim Noraim,. On that year Tu Beav fell on a Monday and Mahari Segal ruled that on this particular time, although Tu Beav is a Yom Tov and normally one should eat meat, that year was different.
On question 850 in regards if there is an inyan to make in our days a siyum on Tu Beav since it is considered one of the greatest Yomim Tovim, we wrote
The Mishna (Ta'anis 26b) quotes Rabban Shimon Ben Gamliel saying that; There were no greater Yomim Tovim than the fifteenth of Av and Yom Hakipurim. Most of the six reasons mentioned in the Talmud (ibid 30b, 31a) for the greatness of joy on Tu Beav apply only in the days of the Beis Hamikdosh, (Gevuros Ari ibid), therefore some Poskim maintain that you may even fast on Tu Beav. (Shibolei Haleket 30.) However, our custom is to consider the day as a minor or partial festivity and not to say Tachanun (Shulchan Aruch O.H. 131: 5) or fast. (see next question.) It is also apparent from the Midrash (P’sichta Eicha Rabbasi) that after the churban the simcha and joy of the day ceased. (See also Mishna Berura 131: 30)
Nitei Gavriel (Ben Hametzorim 2: 98: 13) mentions that some (Bais Aharon – Minhagei Karlin p. 8, Darkei Chaim Vesholom 683 on Munkatcher traditions) would make a seuda on Tu Beav. However it is not a common custom..
Horav Shlomo Miller’s Shlit’a opinion is that one should maintain the minhagim and traditions of his community and family.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/27/2018 5:33 PM |
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# 1801 Bundle The Joy
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Q. The Mishna Berura (551,1), says that "Mishenichnas Av Memaatin Besimcha" (When the month of Av begins we should reduce joy), applies until Rosh Chodesh Elul. Does that mean that one should continue with feelings of sadness and sorrow for the churban during the whole month of Av?
A. Actually, the Mishna Berura (ibid.) mentions the whole month of Av in regards to avoiding a court case with a Gentile during the month of Av, because the month is not of good mazal. Even on that he quotes the Korban Nessanel, that one should abstain only at least after Tisha Beav.
Kaf Hachaim (ibid. 1), Aruch Hashulchan (ibid. 11) and others maintain that the tenth of Av is also included.
However, other Poskim are of the opinion that one should abstain until after Shabbos Nachamu, and from then one may attend weddings (Mincha Elozor 3: 66) or until after Tu Beav, whichever is first (Hisorerus Hateshuva 2: 171).
Others mention only Tu Beav as the limit of restrictive joy. (Hagoos Chasam Sofer, gilyon O.H. ibid., Yafe Lalev quoted by Kaf Hachaim ibid.).
On question 1406 in regards to postponing a necessary medical surgery on the third week of the month, we wrote "Shulchan Aruch (O.H. 551: 1) rules that from the beginning of the month of Av one should minimize joy. He adds that it is a month when the mazal is inferior and unfortunate (reiya mazleh), and one should avoid going to trial on this month. Beir Heitev (ibid 2) explains that from the Talmud (Taanis 29a) it would seem that it applies to the complete month. Mishna Berura (ibid. 2) quotes from the Zohar that at least one should abstain until after Tisha Beav.
Kedushas Levi mentions that the month Av is divided into two distinct sections. Part one belongs to Arur (accursed, implied by the alef of Av) and part B stands for baruch (blessed, inferred on the beis of Av), and this lat one contains good mazal.
Chasam Sofer (Droshos 2: p. 331) maintains that a new month begins with Tisha Beav and is named Menachem. Tisha Beav is day one of that new month (See Yerushalmi Taanis 4: 5, and Yechezkel 26: 1; It came to pass in the eleventh year on the first of the month, that the word of Hashem came to me).
However, Machazik Brocho (Chida 551) and other follow the Beir Heitev's opinion that the "reiya mazleh" extends for the complete month.
Horav Shlomo Miller's Shlit'a opinion is that in need a person can be lenient after Assara Beav. (Tenth of Av)."
In regards to to your question, Horav Shlomo Miller’s Shlit’a opinion is that it suffices until after Tisha Beav.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/27/2018 5:23 PM |
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# 1800 Open This Window
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Q. Can someone that works creating and assembling stained glass windows and selling the commercially do so during the 3 weeks? What happens if the customers are non-observant Jews?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted since the artist or artisan does not necessarily especially enjoy his art work, sine it is being done as a monetary remunerating work.
The Rov maintains that the work can be sold or created for anyone who pays for it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/27/2018 10:22 AM |
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# 1799 Unveiling a Shaila
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Q. In case of need, as the son traveling from far, is in town only on that day, can you arrange a matzeiva unveiling on Tu Beav? (15 of Av).
A. Our Sages teach that there were no greater Yomim Tovim in our nation as the Fifteenth of Av and Yom Hakippurim. (Taanis 26b, Bava Bassra 121b). Therefore, Shulchan Aruch (O.H. 131: 6) rules that Tachanun is not recited on this day.
Poskim mention that one should avoid a ceremony of dedication or hakomas hamatzeiva on Tu Beav, at least when possible, since no hespedim and eulogies are said on this day, which is usually part of the dedication ceremony or the reading of the matzeiva. (Minchas Yitzchok 3: 51-52, Kinyan Toiro 3: 43).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/27/2018 10:15 AM |
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# 1798 Take a Shine to this Shaile
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Q. Can you polish silver items during the 9 days? is it permitted even for weekdays use? Can you ask a domestic helper to do it?
A. Nitei Gavriel (Bein Hametzorim 1: 28: 17) permits polishing silver items during the Nine Days, since in principle only washing clothes or creating new vessels is prohibited.
Horav Shlomo Miller's Shlit'a opinion is that when in need it is permitted also for weekdays. When possible a Gentile domestic helper should do it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/27/2018 10:00 AM |
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# 1797 Strange To say
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Q. Is there a source for the strange minhag that some have to say shnaim mikro and once targum on Parshas Vaeschanan, while wearing taalis and tefilin?
A. Indeed, there are those who quote that the Chasam Sofer would keep that minhag, since one reads in Vaeschanan, the parsha of shema which mentions the mitzva of tefilin. Shulchan Aruch (O.H. 25: 4) rules that one should not read the shema without donning tefilin, as he appears to be testifying falsely by his own actions (Brochos 14, See Nitei Gavriel - Bein Hametzarim 96: 4).
Horav Shlomo Miller's Shlit'a opinion is that on should keep the traditions of his family and community, and not add minhagim and new traditions without need.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/27/2018 9:46 AM |
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# 1796 More Answers To Answering
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Q. (Re question above) Do all Poskim agree that one listening to the sheliach tzibur and the tzibur answering Amen, Kedusha, Kaddish, Barchu, etc, has to stop learning and is required to answer?
A. From Shulchan Aruch (O.H.55: 20) it would seem that one can answer if he so desires, but is not obliged to do so. Others maintain, that if he is able to answer and is not himself engaged in a section of the tefila one cannot interrupt, he is obliged to answer.
On question 603 we wrote "There are some contradictory issues involved in this question, such as the obligation to answer kadish, kedusha and amen. As opposed to the principle of “osek bemitzva potur min hamitzva” since one learning Torah is already complying with a great mitzvah that should exempt him from having to do another.
Betoroso Yehegeh (3: 3 p. 73-75) quotes Horav Chaim Kanievsky Shlit”a that although one is not obligated to listen to a baal tefilah once he has already completely finished davening, if he does hear kadish or kedusha he has to answer. This is similar to interrupting his learning in order to comply with any passing mitzvah that cannot be observed latter. Pischei Teshuva (O.H. 124: 5) rules that one does not answer Baruch Hu Ubaruch Shemo while learning, but although there are dissenting opinions we must answer omen. Rivavos Ephraim (O.H. 15) quotes contradicting opinions; Horav Eliashuv’s Zt”l rules that one need not answer omen in the middle of learning while Horav Moshe Feinstein Zt”l disagrees.
When listening to an ongoing tefilah while learning in an adjacent room, Teshuvos Vehanhogos (O.H. 5: 23) opines that although no transgression was incurred by not answering a dovor shebek’dusha while in another site, there still remains a positive mitzvah to answer if you hear. However, being occupied with Torah learning will exempt him the from having to answer.
When a group is involved in Talmud Torah d’rabim, the learning of many is more significant (Remoh O.H. 106: 2, in regards to reading of the Shema) See also Igrois Moishe (O.H. 3:83) that the shiur attendants do not have to recite the thirteen middos together with the minyan.
However, Betoroso Yehegeh (ibid.) quoting again Horav Chaim Kanievsky Shlit”a mentions that if the group hears they have to answer even omen, nevertheless they should concentrate in the shiur and then they don’t have to reply.
Horav Shlomo Miller’s Shlit’a opinion is similar. If one does hear the kadish, kedusha, and borchu recitation while learning he has to answer. In hearing kedusha only kadosh, boruch kevod and imloch need be answered. Saying omen is restricted to having heard the brocho or at least knowing on what he is saying omen".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:38 AM |
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# 1795 An Answer To Answering
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Q. Hello Rav, I recently read a halacha in the "Torah Tavlin" weekly publication discussing the obligation (or lack of) to answer Amen, Kedusha, Kaddish, Barchu, etc, etc when you are learning Torah and hear a minyan saying them. There was a major distinction between when you are in the same room as the minyan and when the minyan is in a different room than you. In this latter case specially (ie. you are in a different room), they said that there is never an obligation to answer to anything the minyan is saying if you are occupied with learning.
My question is regarding when you are separated from the minyan by a halachic Mechitza, but still in the same room. For example, at the Boat shul, there is a movebale mechiza that separates the main room and men daven on both sides of it. On the one hand, people daven there and assume to get the benefit from being part of the minyan, but on the other hand, I'm wondering if this would also qualify as a "separate room" with regards to this halacha (ie. that someone learning on the other side of the mechiza would not be absolutely obligated to answer to the minyan's kedusha, kaddish, etc.
Thank you
A. Poskim disagree in regards to one davening in the ezras noshim, if he is considered as being part of the minyan or not, when his face can be seen to the ones assembled in the main shul. Most maintain that he is part and parcel of the minyan (Mishna Berura 55: 52), others however, differ (Hagr'a, Chaye Adam, Shaarei Teshuva ibid, 6, Kaf Hachaim ibid. et. al.).
Horav Shlomo Miller's Shlit'a opinion is that if the individual learning in the ezras noshim, regularly is lenient and davens there too, he should also have to answer omein, kedusha, kaddish, borchu, etc. If he is stringent and davens only in shul, he can be then lenient in regards to not answering the above while learning Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:35 AM |
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# 1794 A Taalis Wrapped in a Mystery Inside an Enigma
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Q. A taalis brocho question: At... a makeshift shul... , including a chazzan's amud on wheels that has an opening door... I kept my (new) Shabbos Taallis inside of the amud zipped shut in a standard Taallis bag with my name sewn on it. I came one Shabbos and my Taallis was gone and another was left in its place, albeit inferior to my new and taller one. Can I make a brocho on the one left in my bag? Can I keep it? This wasn't merely a matter of people confusing or swapping taallesim somewhere. I did not take my Taallis out as I was sick that week and not in shul. Someone went into the amud's interior space, went into my bag, unzipped it, took out my Taalis and then put a different Taallis back.
A. Horav Shlomo Miller's Shlit'a opinion is that you have to be meffarsem and announce publicly to the people of the minyan your issue at hand. Although, because of the movable nature of the minyan you may not be able to place a sign (maybe on the movable amud), still during the minyan on Shabbos it should be announced. After advertising for at least three weeks, since the individual who hopefully by mistake, took your taallis owes you the taallis or a repayment for it, you may collect the one left in its place and recite a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:10 AM |
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# 1793 Ban The Flames?
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Q. Thank you so much for your prompt answer (on the screen use during the 3 weeks and on Shabbat). You wrote that the Horav Miller "permits leaving on during Shabbos the picture displayed on the screen, if it does not change and stays the same during the complete Shabbos."
Can you display on the screen a Shabbat table with candles that flicker?
A. Horav Shlomo Miller's Shlit'a opinion is that one can not say it is prohibited, but it may not convey properly the spirit and kedusha and sanctity of Shabbos to the mind of many.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/23/2018 12:17 PM |
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# 1792 Moving into a New Home Sweet Home-Page
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Q. Can one create a new web site during the 3 weeks? It is not a business need, which I assume would be permitted, but a family one. We use it to keep our large and extended family, now living in different countries in contact and virtually together as we share news and also divre Torah. Since the children are on vacation and they have time, they created a totally new, very attractive and beautiful site. Can we begin using it during the 9 days?
Since it is almost a virtual second home for us, is there an inyan to place a zecher lechurban on it?
A. On question 191 in regards to acquiring a new computer during the three weeks, we wrote; Betzel Hachochmo (4:55) and other Poiskim permit even during the nine days, buying utensils that are needed for business or housework, despite their being expensive, such as a washing machine or an air conditioner (see Nitei Gavriel – Bein Hametzorim 1:30:2). Since it is uncommon to recite Shechecheyanu for a laptop, Horav Shlomo Miller Shlit’a permits buying it, if needed during the three weeks."
However the buying of expensive items of import, should be avoided during this period (Pri Megodim 551: 7, Aruch Hashulchan ibid 20, Nitei Gavriel ibid.). See similar answer in regards to buying a Seadoo during this period.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that the fresh use of the newly created website, although not prohibited, should be preferably be left until after the three weeks, since for this particular family it is a source of great joy and pleasure.
The Rov added that great care, safeguards and restrictions should constantly be employed when using the internet, as it may became not only a "zecher lechurban," but a churban in itself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/22/2018 6:12 PM |
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# 1791 Screen This Screen
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Q. Kvod Horav. We have in our family room a very large screen that serves as a virtual picture frame. It changes according to the times we program it, into different scenes, images and pictures of nature that we greatly enjoy. We also display family photos, portraits etc. Can you during the nine days, change the images into new ones?
I once asked my local Rabbi about it staying on during Shabbat and he permitted it, if the controls are covered and inaccessible. Does HoRav Shlomo Miller agree?
Thank you so much.
A. Horav Shlomo Miller's Shlit'a opinion is that since the new picture displayed is only virtual and not real, it is not prohibited. However, to maintain and uphold the spirit of sobriety and sorrow that permeates and pervades during this period, it should better be left until after Tisha Beav,
The Rov also permits leaving on during Shabbos the picture displayed on the screen, if it does not change and stays the same during the complete Shabbos. He also maintains that the controls should be covered and inaccessible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/20/2018 7:29 PM |
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# 1790 If You Can Feed Them Join Them
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Q. Can women, family or friends, invited to a yohrtzait siyum (see question above), take also part in the siyum and eat meat during the 9 days, even if they are not helping to set up?
A. Nitei Gavriel (Bein Hametzorim 1: 41: 2, Piskei Teshuvos 551: 38: n. 201, quoting R' Sh. Z. Auerrbach zt'l) permit women related to the siyum, to partake in the fleishig seuda.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/20/2018 12:42 PM |
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Important Numbers
