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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1732 Checking the Check
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Q. Can a defendant under house arrest wear his ankle monitor (it constantly checks and transmits to police his whereabouts), when permitted to go to shul on Shabbos (no eruv)?
A. On question 1488 in regards to if a father of a newborn baby is allowed to wear the hospital ID on the bracelet in a place where there is no eiruv, we wrote: “Although, Igrois Moshe (O. H. 1: 111), ruled that in principle one is permitted to carry a watch on Shabbos because it is considered an article of clothing, and is similar to a ring with a signet, however, many Poskim disagree and the minhag today is to be stringent. (Chelkas Yaakov 2: 97 et. al. See also Igros Moshe Y.D. 2: 47 on moch dochuk). Shemiras Shabbos Kehilchoso (40: 32) maintains that one should not wear an ID bracelet where there is no eruv.
However, Chashukei Chemed (Shabbos 52b) in regards to hospital ID bands rules that in need, one may rely on the Igrois Moshe, especially when we dealing with a karmelis.
Horav Shlomo Miller's Shlit'a opinion is similar to be lenient in need, when the ID band will remain on the hand of the father, until the discharge of the baby. The Rov does distinguish between a watch, where the item carried has an ongoing operative working purpose of functioning and showing the changing time, it could stop working and thus become a maso, as opposed to the ID bracelet, that just serves by being there, and thus maintains its malbush status.”
Shulchan Aruch (O.H. 28: 19) permits a prisoner to carry his chains. Piskei Teshuvos (ibid n.188) allows using ankle monitors, as long as one is careful not to activate them by going out from the permitted areas. Horav Shlomo Miller’s Shlit’a opinion is similar.
(See question 890 in regards to immersing in a mikva with them, and also question 1412, in regards to wearing a red string on the street during Shabbos).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/1/2018 1:47 AM |
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# 1731 Time to Call it a Night
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Hello Rav,
Q. I've learned in the past that if I go to sleep and night and then wake up in the middle of the night and want to learn Torah (even just reading silently), then I would need to make a new Birkat HaTorah. A new point I just read and want to clarify is this: If I then go back to sleep (while it is still night), then when I wake up the next morning (after Alot Haschachar), then I would need to make another Birkat HaTorah since a "kavua" sleep at night will always cancel one's Birkat HaTorah bracha. Is this correct? Does it matter how long the nighttime sleep is? If I'm in my bed vs a couch? If I'm in my clothes vs. Pajamas?
A. In question 1339 in regards to someone who wanted to stay up the learn the whole night of Shavuos, but then realized that he is too tired and went to sleep in his bed for an hour, when he comes back to continue learning, does he have to say Birchas Hatorah, we wrote; “Poskim rule that one does not recite Birchas Hatorah, since his intention was only to sleep enough to be able to return to his all-night learning. Therefore there was no “hesech hada’as” or disruption of intent. (Kaf Hachaim 46: 27, et. al.). Horav Shlomo Miller Shlit’a pointed out that at daybreak he should recite the Torah blessing to continue learning until the beginning of davening”.
Aruch Hashulchan (47: 23), differentiates between sleeping before or after midnight. Horav Shlomo Miller Shlit”a follows his opinion.
Therefore in your particular case if you went to sleep with that intention before chatzos and woke up after, you would recite Birchas Hatorah then, and not in the morning. Since the main sleep time is the one before and after midnight, the second period would be seen as sleeping during the day.
We added on that question that “Horav Shlomo Miller’s Shlit’a opinion is that in cases where there is some doubt of having to recite the Torah blessing, which according to many Poskim is of Biblical origin, one may recite it without pronouncing Hashem’s name. He would thus comply at least on the Biblical level, the requirement of Birchas Hatorah.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/30/2018 2:00 AM |
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# 1730 Teshuva on a Loss
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Q. I was on the train and found a wallet that, based on the ID inside it, belongs to a non-Jew. After considering what I should do and consulting with a few rabbis, some of them recommended that I return it by giving it to a police officer. (I didn't know how to track down the person based on his name alone.) So I went over to a police officer, made sure I was wearing my tzitzis out, and gave it to him. Did I comply with the mitzvah of Kiddush Hashem?
A. Shulchan Aruch (C.M. 266:1) rules that one is allowed to keep the lost item of an idolater and the one who returns it commits a sin, since he is strengthening the hands of sinners. (Other reasons are also mentioned by Poskim). However, if he does return it in order to sanctify Hashem’s name, by having them praise and trust the Jewish nation, it is a commendable and correct act.
Horav Shlomo Miller Shlit’a added that in locations where the law requires that a found article should be returned to its owner or be given to a lost and found service or to the police, there may be an additional obligation of dina d'malchuta or observing the law of the land, to return the lost item. (Remah C.M. 259:7 and 356:7, Shach 356:10).
In our days the prevalent and constant security surveillance present, especially in areas of public transportation, may be an added factor in returning lost objects, to avoid a chilul Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/27/2018 8:39 PM |
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# 1729 Lessons to be Learned
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Q. I would like to know Horav Miller’s daas Torah in regards to someone who has limited time for learning.
Since learning Torah with effort and exertion is most important, what takes priority? Learning beiyun (and effort), learning Halacha or teaching others. Which is the most important?
A. Horav Yisroel Salanter zt’l would have answered, that if someone has only a little time to learn Torah, he should dedicate it to learn mussar. If he does, he will realize that he has so much more time available.
Horav Shlomo Miller’s Shlit’a opinion is that indeed all the mitzvos but specially Torah learning, when it is performed with mesirus nefesh, earnest effort and necessary exertion, overrides and preempts the one lacking these essential qualities. Learning Halacha and knowing how to comply with mitzvos is primary. However, one may do so by joining or creating a group and merit others also. 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:45 PM |
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# 1728 A Good Old Hand
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Q. A group visits an elderly ill patient in a retirement home. He sits on a wheelchair, while they put tefilin on him, and have him read shema. Is it enough to clean his hands with a wet paper towel? Does cleaning his hands three times each, with the same wet paper towel remove the ruach ra on them after sleeping?
A. Horav Shlomo Miller’s Shlit’a opinion is that when in need, cleaning the elderly ill patient’s hands with a wet towel would suffice for donning tefilin and reciting shema. However, even cleaning his hands with different wet paper towels will not remove the ruach raah present on them after waking up from a sleep. Pouring three times on each hand from a vessel is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:30 PM |
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# 1727 Clean Question
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Q. Re- question 1723 regarding washing hands after entering a bathroom. A most common case of bathrooms in offices and other public places, are small one room bathrooms with a toilet and sink only, that are not used for anything else but as a beth hakise. What then should someone do to remove the ruach ra from the hands since he is washing hands while inside?
A. Poskim recommend wetting the hands properly and taking with the napkin or paper towel and drying the hands outside of the facility.
Horav Shlomo Miller’s Shlit’a opinion is similar, although he maintains that there is no ruach raah in our cleaner modern facilities and in principle one does not have to wash netilas yodaim three times with a vessel, after using them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:15 PM |
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# 1726 A Potluck Shaila?
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Q. Do Teflon coated metal pots and pans require tevila?
A. Many Poskim maintain that they require tevila without a brocho. (StarK Kashrus Kurrents v.37: 3, OU Tevilat Keilim- A Primer, Guide To Tevilas Keilim by Rabbi B. Forst reviewed by HoRav Belsky, et. al.).
Tevilas Keilim (11: n. 6), quotes Horav S. Z. Auerbach zt”l that it depends if the coating is similar to a paint veneer it requires tevila with a brocho, in doubt without.
Horav Shlomo Miller’s Shlit’a opinion is similar, and it depends on the thickness of the coat. Therefore, it is better to recite a brocho on another utensil.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 8:50 AM |
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# 1725 The Ways of the Throwaways
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Q. Do disposable aluminum pans require tevila?
A. Poskim disagree if utensils used only once require tevila. Although utensils made from aluminum some opine that the tevila is Biblical (Horav Vosner zt”l, quoted in Tevilas Keilim 11: n. 1130, others maintain that it is Rabbinical (ibid.), disposable utensils such as aluminum foil and aluminum pans are exempt. (Minchas Yitzchak (5:32) Igros Moshe (Y. D. 3: 23) asserts that even if the pan can be reused another one or two times before having to be thrown away, it is still viewed as being disposable and does not require tevila. (See also Teshuvos V'hanhugos 3:259, Shraga Hameir 2:83, Minchas Osher Y.D. 2:5, Tevilas Keilim 1: 7: f. 10, 11: 148, et. al.)
Horav Yisroel Belsky Shlit’a, (see L'Torah V'horah 2:page 41) further reasons that an aluminum pan used more than once does not need tevila, since after all a Yisroel is the one who is making the pan into a permanent utensil. Nevertheless, some do have the custom to toivel aluminum pans.
Horav Shlomo Miller’s Shlit’a opinion is that the minhag today is that no tevila is required even if used a few times, since the pans are not considered or sold as utensils.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/24/2018 1:17 AM |
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# 1724 In Deep Waters
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Q. Do new scissors used for cutting poultry need tevila in a mikva?
A. Shach (Y.D. 120: 11) rules that a utensil used for food preparation that will require additional changes to make it edible, should be immersed without a brocho. Similarly the Remoh (ibid. 5) maintains that a shechita knife should preferably be immersed without a brocho. Taz (ibid.7) asserts that this applies even if the shechita knife, as usual, is only used for that purpose. However, Taharas Yom Tov (2: p. 120 - quoted in Tevilas Keilim 1: 3: f. 5) disagrees and opines that no tevila is needed.
Horav Shlomo Miller’s Shlit'a opinion is that if the scissors are only used for raw food like cutting poultry, they require tevila without a brocho. However, if used also for edible food, a brocho should also be recited.
(Tevilas Keilim 1:3:footnote 5, Taz ibid, Aruch Ha’shulchan 39, 41, Avnei Yoshfe 1:148:3.See similar psak in StarK Kashrus Kurrents v.37: 3. See also Kof K Tevilas Kelim p. 5)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/23/2018 12:50 PM |
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# 1723 Lost in the Wash?
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Q. Is someone puts his hand inside a bathroom just to turn off the light, does he require washing netilas yodaim?
A. Poskim disagree if entering hands into a beis hakisei requires netilas yodaim. Maharsham (Daas Torah O.H. 4: 18) maintains that only in regards to entering the Beis Hamikdosh is a partial entry an issue.
Others (Ruach Chaim O.H. 3) are stringent and require proper three time washing from a vessel, or at least once (Ben Ish Chai, Toldos). Some opine that just the entering hand should be washed (Mishnas Yosef 5: 6).
Poskim argue that in today’s bathrooms, that are kept clean by constantly being flushed and rinsed, may not be subject to the same degree of ruach ra or spirit of impurity, that possessed the ones in the pre-plumbing era.
Although the minhag is to be stringent and wash our hands after entering them (Minchas Yitzchok 1: 60, Piskei Teshuvos 4: 19, et. al.), Horav Shlomo Miller’s Shlit’a opinion is that in our case one can be lenient, especially in bathrooms that are used also for other purposes such as just washing hands or storing medicines etc. (See Halichos Shlomo 20: 24).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/22/2018 9:27 AM |
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# 1722 Living Memory
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Q. Since remembering Kabbolas Hatorah is a mitzva every day and not doing so is a negative prohibition (Ramban), Why don’t we actually read that parsha every day as we do with Yetzias Mitzraim?
A. Rambam and Ramban (mitzvah 2) indeed disagree in the interpretation of the posuk (Devarim (4: 9, 10) Only take heed and guard your soul exceedingly, so that you do not forget the facts that your own eyes have seen, and so that they do not depart from your heart all the days of your life, and make them known to your children… the day that you stood before Hashem your G-d at Chorev. Ramban understands the above to be a negative commandment regarding the particular instance and historical occasion of the giving of the Torah. The Rambam however, sees this as a part of the general mitzvah of learning Torah and it invokes the singular prohibition of forgetting the Torah one has learned (Megilas Esther ibid.). The above is reflected in the Mishna (Avos 3: 8), that uses this same verse to teach that: Whoever forgets something of his learning is tantamount to losing one’s soul, or transgresses a negative commandment (Menachos 99b).
Horav Shlomo Miller’s Shlit’a opinion is that according to the Rambam you would comply with this mitzvah every occasion that you learn Torah. However even, following Ramban’s understanding, unlike the positive mitzvah of remembering every day Yetzias Mitzraim, this is basically a negative decree of not forgetting our historical culminating moment.
The Rov added that the Mogen Avrohom (60: 2) quotes in the name of Mekubalin that when one mentions in the brocho of Ahavas Olam, “Vekeravtonu Malkenu Leshimcha Hagadol,” it is a reference to the receiving of the Torah at Har Sinai.
Rav Aharon Kotler zt”l would ask why is it that we have so many daily mitzvos and Yomim Tovim, not to mention Pesach and the sedorim, all of them as Zecher Leyitzias Mitzroim, and we have none in remembrance of Kabolas Hatorah. He would explain that “Zecher” implies something that was and is not extant anymore. That is not the case with Kabolas Hatorah, he would assert, as the Yerushalmi (Chagiga 2: 1) relates on the Torah learning of Rabi Eliezer and Rabi Yehoshua, that as in Har Sinai fire came and covered them. A phenomena similar occurred to the learning of Yonassan ben Uziel (Suka 28: 1), all explained by the Zohar (Chukas) that there is no number to the instances of Kabolas Hatora, since it repeats itself endlessly when people engage and learn Torah with ahava and devotion, constantly and properly. Therefore, no zecher is required, since it never ended (Kuntres Derech Eliezer 2 p. 185).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 5/18/2018 4:58 PM |
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# 1721 It’s All in the Name
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My son (8 yrs.) came back from school today and asked me;
2) Why does the Gemore refer to Shavuos as Atzeres, isn’t that the name in the Torah for the last day of Sukos?
A. The Pesikta (Pinchas) mentions that our sages used as name the Targum Unkelus translation for this Yom Tov.
Ramban (Vayikra 23: 36) explains that the name Atzeres was given to make it similar to Sukos. Namely, that Shavuos is the concluding Yom Tov of Pesach, just as Shemini Atzeres is to Sukos. Therefore, the intermediate days of the Sefira are seen as Chol Hamoed.
Kad Hakemach (Atzeres) opines that the Jewish Nation while in Har Sinai were “neetzarim” to receive the Torah, due to the presence of the Shechina.
The Torah Temima (Devarim 16: 49) explains that the Torah used other names for Shavuos (Chag Hakatzir, Chag Habikurim), in order to differentiate from the last day of Pesach that also carries the name Atzeres (Devarim 16: 8).
Additionally, it may also symbolize that the count of the Omer, has come to its end.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/18/2018 4:53 PM |
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# 1720 Quiz Kid
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My son (8 yrs.) came back from school today and asked me;
Q. 1) if we eat milchigs on Shavuos because they didn’t have the opportunity to prepare kosher meat on that same day, why wasn’t the milk or cheese prohibited as cholov akum, since when they milked it they were still Goyim? How about the kelim that they used, didn’t they need tevila that can’t be done on Yom Tov?
A. Darkei Teshuva (Y.D. 120) maintains that a Ger should be toivel his utensils when he converts. See also Dovev Meishorim (1: 85) and Tzitz Eliezer (8: 9).
Chok Hamelech (quoted in (Kemotzeh Shalal Rav – Shavuos p. 210) explains that the Ritva and Ran (Avoda Zara 72b) write in the Yerushalmi’s name, that the reason for the immersion of utensils is due to the inherent impurity of the keilim before they entered the Yisroel domain. Therefore. Even if a convert requires tevila for his keilim, in the case of our forefathers, even if they were considered Bnei Noach, before Kabolas Hatora, (Rashi Avoda Zara 3a) they did not have a state of impurity then.
Minchas Aharon (Shavuos) quotes Binyan Tzion (91) that explains that it was permitted to the Bnai Yisroel to observe Shabbos already in Marah, when they were still pre- immersed and not fully converted, because they had already undergone Bris Mila before they left Egypt, and they were not at the stage of Bnai Noach anymore.
He further adds, that Horav S. Z. Auerbach zt’l (Maadanei Eretz 16) maintains that the prohibition to use utensils before tevila is only Rabbinical. It is meant to enforce having the tevila done. However in cases of need, such as one hospitalized or invited when he cannot object, very temporarily, one may use those utensils. And that was the case of the Shabbos of Kabolas Hatora.
(Kemotzeh Shalal Rav, ibid.) adds that the mitzvah of tevilas keilm was only given later on after the battle of Midyan (Bamidbar 31: 23). Similar answers could be given to why they did not refrain from Cholov Akum.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/18/2018 4:52 PM |
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#1719 Meal Plan
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Q. We usually eat a milchig meal during the first day (lunch) of Shavuot and meat in the night meals. This year since it is after Shabbat and we already ate meat, is it possible to change and eat milchig on Motze Shabbat and meat in the day (Sunday) of Shavuot? Do we have to be matir nedarim?
A. On question 1080 in regards to why we can eat milchig on the first night Shavuos, since there is a mitzvah of simcha the first night too, and you should eat meat, we wrote; “Darkei Teshuva (89: 19) writes that many eat one milk meal on Shavuos. Others follow the tradition of eating milchig on the first night of Shavuos while consuming meat dishes on the day after. Orchois Rabbeinu (2 p. 98) writes that this was the Steipler’s Gaon zt”l minhag.
Sharei Teshuva (529: 2) quotes different opinions whether there is a biblical mitzva of Simchas Yom Tov at night or only a rabbinical one.
Moadim Uzmanim (7: 114) argues that in principle due to the simcha obligation one should eat meat at night, but maintains that one seuda suffices on the biblical level and two are needed only rabbinically. Therefore he purposes that the simcha obligation may be complied with by eating fish. (See also Sha’agas Arye 65 for some similar arguments.)
Yosef Ometz adds that simcha is created by consuming the right and propitious food for the occasion, as the Talmud suggested that the four wine cups could have been enough for creating simcha on Pesach night. Mishnas Yaakov mentions that the change to a milk meal, may be to grant recognition that this is a special siyum seuda, celebrating the completion of the mitzva of Sefiras Haomer.
Horav Shlomo Miller’s Shlit’a mentioned that the minhag of Lakewood Yeshiva was to eat both nights milchig, others would eat only the second night. His opinion is that everyone should follow their family traditions.”
Horav Shlomo Miller’s Shlit’a opinion is that in need one may change his minhag and no hatoras nedorim is needed. See similar in question 360 in regards to changing kapores traditions and 560 on learning Shavuos night minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/18/2018 12:40 PM |
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# 1718 Brocho Achrono
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Q. There are those whose family Minhag restricts their female members from reciting a Bracha on Sefiras HaOmer lest they miss at least one day.
Suppose one of them does count every night of the first 48 nights. Can she count the last night with a Bracha since after the 49th night there are no more days in the counting to miss?
A. Although, for a woman being stringent and not reciting a brocho when counting sefira should not be considered a neder shel mitzva, still Horav Shlomo Miller’s Shlit”a opinion is that it is better not to recite a brocho even on the last day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/17/2018 3:31 PM |
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# 1717 Troubled Waters?
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Q. I know that according to some, there is an issue with drinking liquids that were left uncovered for a period of time. I'm wondering if the same issue applies to water that will be used for washing netilat Yadayim in the morning (not for drinking). Also, there is a halacha not to leave food under a bed, but would this apply to the water for washing in the morning? In summary:
1. Does the water we prepare by our bed for washing in the morning need to be covered all night?
2. To avoid kids spilling the water, is it okay to keep in under my bed overnight?
Thanks so much
A. Shulchan Aruch (O. H. 4: 7) rules that one should be careful to observe and keep all the restrictions that apply to the water used in netilas yodaim for eating bread, equally to the water used when washing hands when one wakes up (neigel vaasser). Shaarei Teshuva (ibid) writes that although some are stringent in drinking water left uncovered in our days, and are machmir even for netilas yodaim, the common minhag is to be lenient, since the presence of poisonous snakes is unusual. However, Orchois Rabbenu (1: 206) quotes that the Chazon Yish and the Steipler zt”l would refrain from using uncovered water for neigel vaaser.
In regards to water left under the bed where one slept, in question 1168 we wrote in regards to avoiding using water used in a pillow or water mattress, because the water would acquire a ruach ra and one would be continuously in touch with it. Also if one can you use that water for neigl vaser. We wrote;
“The Talmud (Pesachim 112a) teaches that food and beverages left underneath a bed, even if covered in iron a ruach ra or bad spirit will rest on them. Shulchan Aruch (Y.D. 116: 5) rules accordingly that they should not be placed there. After the fact, Poskim disagree whether one can consume them them or not.
Horav Shlomo Miller'’s Shlit'a opinion is that this applies to water used for drinking and not one dedicated for support and comfort purposes. Even if a ruach ra would rest on them, there is no issue with laying on them or next to them.
Shevet Halevi (8: 22: 2) debates whether such water could be used for netilas yodaim after sleeping on them, to remove the ruach ra from the hands. He permits when no other water is available. Piskei Teshuvos (4: 12) is equally lenient after the fact
Horav Shlomo Miller's Shlit'a opinion is that the water on a water mattress or pillow should not be used for netilas yodaim since it was used for doing work (Na’ase bohem melacha), besides it is likely not fit for drinking. However, water left under the bed could be used for this ruach ra netilas yodaim. See
also question 682 in regards to oil left uncovered for Chanuka lights use.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/16/2018 12:02 AM |
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# 1716 Can't See the Flowers of the Trees?
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Q. Can the blessing for the new fruits on the trees be said at night, if there is light?
A. Although Horav T. P, Frank zt”l (quoted in Yain Hatov 1: 48) rules that birchas hailonos should not be recited at night, many Poskim permit when needed and there is enough light to see clearly the budding in the fruit trees. (Tzitz Eliezer O.H. 1: 118 - 12: 20, Porach Mateh Aharon p. 163, Birchas Yosef 121: 3, Maadanei Daniel 226: 5, Rivavos Efraim (O.H. 6: 458, et. al.)
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 5/14/2018 3:46 PM |
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# 1715 Changing Times
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Q. The Mishna Berura writes that one is obligated to say kaddish yasom after aleinu in shacharis, he mentions a reason because there are pesukim in alenu. However, he doesn't similarly mention kaddish after mincha or mariv as one of the seven obligatory kaddishim. There is another source I believe for saying 10 kaddishim a day. In a minyan where there is no current avel saying kaddish, should the minyan make sure that someone says the kaddish after alenu at mincha and/or mariv? What if none in the minyan ever lost a karov?
A. Mishna Berura (55: 5) asserts that we do not recite kaddish less than seven times a day, as the verse states (Tehilim 119: 164), “Seven times a day I praise You”. The first kaddish is after yishtabach during the Shacharis service, followed by half kaddish after the amida and before ashrei. The third is kaddish titkabel after uva letzion and the fourth one is after alenu. The fifth and sixth are before and after the amida of Mincha, The seventh is recited before the amida of Maariv. The Levush does not count the kaddish after the amida or alenu during maariv, since in principle that particular tefila was only optional.
Horav Shlomo Miller Shlit’a explained that on this count there is no kaddish after alenu in mincha, since alenu was omitted then, and said only after maariv. The number seven is mentioned also in Avudraham (p. 69) and Shibolei Haleket 8 in the Geonim’s name).
Mishna Berura (132: 19) rules that one should say kaddish after alenu since pesukim are recited. This kaddish was assigned to mourners if they are present.
Shulchan Aruch Harav (quoting Zohar) mentions ten kaddeishim a day.
According to the Arizal there are twelve kaddeishim a day, six during shacharis and six more for mincha and maariv, and there are different minhagim when to recite them (Leket Hakemach 55: 4).
Some mention fourteen or fifteen kaddeishim a day (Likutei Imrei E-l p. 28, Kovetz Ohr Yisroel 23: p. 200).
Mishna Berura (55: 1) rules that as in regard to brochos, one is enjoined not to recite more kaddeishim than necessary.
Horav Shlomo Miller’s Shlit’a opinion is that how many, which and when kadeishim are recited, and by whom, most often depends on the established minhag of the shul and what nussach they follow.
He added that if no yasom is present, no kaddish should be said, unless it is recited by one that has permission from his living parents.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 5/11/2018 6:06 PM |
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# 1714 Have It Your Way
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Q. I go to learn daily in a Beis HaMidrash in the Old City of Jerusalem that is situated in the Chatzar Galicia compound above the Moslem Quarter. In order to get there in a safe manner, I must walk on a walkway where facing me are a few imposing churches with large crosses atop their roofs. Also, when I leave the compound, I must walk up a concrete bridge while facing these churches again.
The thing that bothers me very much is that since I usually walk with my posture slightly bent forward and especially when walking up an incline (when leaving), one tends to bend forward more, it may appear as if I am bowing slightly towards the churches.
Question 1: Is this posture problematic and I should take care to stand erect when facing these buildings?
Question 2: Would it be sufficient if I would spit in their direction to indicate my lack of reverence?
Question 3: There is an alternative way to get to the Beis MaMidrash. It is a route taken by many who study there, but it entails walking through the Moslem Quarter itself and I am not sure if avoiding the churches is enough of a merit to deserve protection, even though I am en route to learn Torah with diligence. Is that considered a Darka Acharina and I should endeavour to use that route?
A. Horav Shlomo Miller’s Shlit’a opinion is that spitting in public should be avoided as it can create sinaas chinom, undue hate and possible retaliation.
Endangering oneself by walking through the inherent perils of the Moslem Quarter is also not recommended, even when done for a mitzva.
The Rov advises to stay away at least four amos or more from the building when possible, while walking rapidly but in a normal fashion. Also one should avoid facing or looking at the structure when walking by it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/11/2018 2:12 PM |
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# 1713 A Matter of Time
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Q. Can women say the brocho on the flowering trees outside, since they don’t say kiddush levana (the blessing on the new moon) outside because of tzniut? Is it also not a mitzva shehazman gramma?
A. Poskim maintain that women should bless birchas hailonos. Chazon Ovadia (2: p.8) and others explain that it is not considered a mitzva that depends on a fixed time (zeman gromo), since it is not determined by a specific calendar date, but rather by a botanical phenomena that may occur at different dates, depending on the weather, latitude, etc. Thus it is similar to a shecheyanu blessing on a new fruit, that women do recite. (See Har Tzvi 1: 118). There are also different opinions in regards to birchas hachama for women.
A number of different reasons are mentioned on why women are exempt from kiddush levana. One of them is indeed that since it is usually recited with a large group of men present in the streets, tznius or maintaining that the honor of a woman is to remain in her home, is an issue. (Chabolim Baneimim 3:8, - See also Shalmas Chaim 1: 98, in regards to women lighting a menorah in the street).
Horav Shlomo Miller’s Shlit’a opinion is that since birchas hailonos can be recited rapidly, it is only once a year, it does not require a group, and can even be said by watching the flowering fruit tree from a window, women should say it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 5/11/2018 2:01 PM |
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Important Numbers
