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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1599 See The Light?
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Q. What is Horav Miller’s opinion on using the Shabled lights on Shabbos? it has a Star K and other hecherim. It is basically a small drawer covering a bright LED light, that stays on the whole Shabbos. You control the amount of light by opening and closing the drawer. (pictures included).
A. 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/19/2018 3:39 PM |
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# 1598 Not Invited to The Weeding
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Q. Is there an issur to offer a taste (of marijuana liquid tincture – see question above), to someone else? Is there a Chilul Hashem issue when using it in public?
A. As mentioned in the previous question, Horav Shlomo Miller’s opinion is that the use of recreational drugs should be avoided. Therefore, it would be forbidden to offer it to anyone else who does not require it for medical reasons. The prohibition is similar to feeding someone non kosher food, and it involves “lifnei iver” (placing a stumbling block in front of the blind) or “mesayea l’dvar avera” (helping someone transgress a prohibition).
When done in public it would incur Chilul Hashem also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 1/19/2018 1:00 AM |
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# 1597 Let Them Eat Cake
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Q. See question above - What bracha would you make? (on tincture - a liquid concentration of the marijuana plant. You just put a few drops on the tongue).
A. If the food is permitted, Shulchan Aruch (O.H. 210: 2) rules that on tasting food, when the food is not swallowed you don’t recite a blessing, even when significant quantities are involved, such as a mother chewing food and then feeding it to her child. (Mishna Berura ibid. 18).
Horav Shlomo Miller’s Shlit’a opinion is that even when the food is absorbed by the tongue or the palate, you do not recite a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 1/18/2018 9:42 PM |
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# 1596 A Certified Kosher Pot?
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Q. Does the now available tincture require a hechsher? (It is a liquid concentration of the marijuana plant. You just put a few drops on the tongue; see question above).
A. In regards to a hechsher on drug products the OU (in their web page) mentions: There has been much confusion and misinformation about these products, and the OU has received numerous communications expressing surprise about the OU decision to grant certification to marijuana products. Two main concerns have been expressed: a) OU endorsement of marijuana products may create an impression that recreational use of marijuana is acceptable, and this may lead to increased use of marijuana and other addictive substances. b) OU products designed for medicinal use will most likely make their way into the wrong hands.
While these concerns are understandable, they reflect a misunderstanding of the nature of these products and the manner in which they are dispensed.
The OU supervision is limited to medical marijuana which is fundamentally different than recreational marijuana. This OU certified product is sold only in New York State in designated centers in one of the most tightly controlled programs in the world, and it is unlikely that its use will lead lead to substance abuse.
Horav Shlomo Miller Shilt’a opinion in regards to the use of recreational drugs was mentioned in the prior question and therefore, as expressed above, it would be incorrect to give a hechsher.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 1/18/2018 12:25 AM |
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# 1595 High or Spirited?
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Q. Now that the use of recreational marijuana became legal here in California (or is about to, as in other states), is there a Halacha issue for not using it, even when not in a smoke? Why should it be different than liquor?
A. Igrois Moishe, (Y. D. 3: 35) writes that the use of recreational marijuana or hashish is prohibited because it implies transgression of a number of main principles of the Torah, such as endangering one’s body and mental health. He adds that it is also detrimental to the learning and clear comprehension of Torah and the correct kavana and intention in the observance of mitzvos.
Horav Moishe zt’l compares the use of drugs, to what the Torah teaches about a “ben sorer umoreh” or the proverbial rebellious son. This son is a youth who steals meat and wine from his father and hastily gobbles it down. He became addicted to physical pleasures, and he will ultimately do anything to support his habit, even rob and kill. The Torah calls for the death penalty in such a case. The same is true of drugs, and then some. People who use drugs usually acquire a very strong desire to maintain their habit, and can develop physical and psychological dependence.
The Rov zt’l adds that parents are usually distressed by a child's drug usage, so using drugs could lead to violating the commandment to "Honor your father and mother."
And finally, he asserts, that the Torah teaches "Kedoshim Tihiyu" - "You shall be holy" - meaning that you should not seek out and indulge in excess pleasures. Founded on all the above reasons Horav Moishe forbids the use of recreational drugs calling it a severe prohibition and urges everyone involved to do all they can to dissuade others from using them. (See Assia Journal - December 1983, in regards to smoking in general, including recreational drugs and the opinion of Horav S.Z. Auerbach zt”l)
The same would apply to the excess use of alcohol.
Horav Shlomo Miller’s Shlit’a opinion is similar. The Rov added that the use of recreational drugs may in addition to all the above proscriptions, place one in the company of very undesirable individuals and their most damaging friendship and influence. It also often comprises a catalyst for family difficulties and problems.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 1/16/2018 9:36 PM |
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# 1594 Stay Tuned
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Q. The cantor in my synagogue tends to sing rather slowly, emphasizing every musical note. When it comes to parts of the prayers for which he has no melody, he whispers them to himself, and quickly. Our synagogue finishes later than most others while some people say that they cannot keep up at the silent sections.
Should the cantor say also the non-melodious sections audibly or is the way that the cantor is conducting the prayers normal and in keeping with tradition and those who have difficulty should get used to it or find a different congregation that better suits them?
How important is it to have a chazan that sings the prayers?
A. Talmud (Chulin 91) teaches that the Maalachei Hashores, do not begin chanting their heavenly shira, until the Jewish Nation commence to sing their song. Medresh Shlomo (p.102) deduces from the above that we are dealing with actual songs, as the sidur describes in regards to the Maalachei Hashores. It is also well recorded the importance and grandness of the songs that the Levyim intoned during the avoda in the Beis Hamikdosh.
Kol HaTor (The Voice of the Turtledove, written by Horav Hillel Rivlin of Shklov zt’l, a disciple of the Vilna Gaon), praises outstandingly the congregations that daven the tefilos with song and shira as the minhag of the Sephardic congregations.
Matte Efraim (625) quotes from Zohar, Shloh and Sefer Chasidim, the value and standing that nigunim have in the invocation and kavonos of tefilos. They mention that Shira has the same gematria as Tefila.
Horav Shlomo Miller Shlit’a quoted the Beur Hagra on the posuk (Divrei Hayomim 1: 23: 4): Of these, (Lenatzeach) to conduct at the service of the House of Hashem, were twenty-four thousand (Leviim). The Gaon explains that with the power of shira, one can conquer the yetzer horaa
Our sages placed great emphasis on the importance of nominating a proper chazan or shaliach tzibur to lead prayers and song. Sdei Chemed (Maareches Chazaka Bemitzvos 8: 10), quote numerous opinions that due to the high and elevated requirements needed to attain those positions, chazaka and tenure that can be inherited apply to them.
Shulchan Aruch (O.H.53: 4, 11) rules on the importance of the Shaliach Tzibur having a nice and pleasant voice, and if he extends his tefila with the intention of expressing his joy of being able to thank Hashem, brochos should come to him. However, if his purpose is just to show off his voice, the tefila is considered indecorous and unbecoming. He adds that the chazan should take well into consideration the tircha destziburo or the excessive burden and vexation a too lengthy tefila can become for the congregation.
Horav Shlomo Miller’s Shlit’a opinion is that considering all the above, one should daven in a minyan where the tefila can be said completely, properly and with the intended kavana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/15/2018 10:19 PM |
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# 1593 Find One’s Voice
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Q. In regards to the blind reading shnaim mikra using Braille, could the mute (by the removal of the voice cords) read shnaim mikra by using a voice vibrator that creates words. For that matter, can the mute make any bracha with it and have others answer amen?
A. Shages Aryeh (6), Minchas Chinuch (420), et.al., maintain that the mute can only comply with tefila, shema, brochos, reading of the megilah etc., by listening to others and being shomea keoneh. (Keren Oiroh – Brochos 6b and others disagree in regards to krias shema). See Shulchan Aruch (O.H. 62: 3), Biur Halocho and Mishna Berura (ibid. 6) in regards to hirhur kedibur (thinking is as saying), that you do not comply with just thinking the words of the speech-involving mitzvos,
The way a Electrolarynx or artificial larynx speech works in this speech method, is that vibrations are generated pneumatically by an external battery operated vibrator, which is usually placed on the cheek or under the chin. It makes a buzzing vibration that reaches the throat and mouth of the user, who had a laryngectomy that removed his larynx (vocal cords/voice box). The person then modifies the sound using his/her mouth to articulate the speech. This method of speaking is quickly and easily learned, produces a strong sound, requires a device with batteries, and the use of one hand. (from; http; soundsdribrook.blogspot.com).
Horav Shlomo Miller’s Shlit’a opinion is that since without the external artificial vibrations, the mute would not be able to create by his own any speech, the words that he can now articulate are not valid in Halacha. Therefore, he would still need to hear the speech-involving mitzvos from others, and comply by being shomea keoneh. The same would apply to observing shnaim mikro.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/15/2018 9:45 PM |
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# 1592 Milk and Baloney?
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Q. If one is attending a bris milah that is going to be milchigs, may/ should one bring his own meat in order to fulfill his obligation according to all opinions (including Magen Avraham), or is this haughtiness? I feel very strongly that a bris milah should be fleshigs, but others for whatever reason do not conduct themselves this way.
A. See question (1591) above. Horav Shlomo Miller’s opinion is that it is the baalei simcha or the people who are making the bris and serving the meal who determine what the content of the banquet will be. Therefore guest, out of simple derech eretz and proper decorum, should avoid bringing their own food. In addition it should be avoided due to kashrus concerns, such as mixing meat and milk, or bringing food that others may consider of questionable kashrus standards, that would be detrimental to the baalei simcha and guest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/14/2018 11:08 PM |
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# 1591 Enjoy Your Meal
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Q. Does one comply with the mitzvah of seudas bris milah when serving a dairy seuda, without wine, as is the custom? Or should one serve meat and wine, as is appropriate for a seudas mitzvah?
A. Many Poskim maintain that the seudas bris should indeed preferably include meat (not chicken) and wine (Magen Avraham (O.H. 249: 6) quoting Sh’loh, Machatzis Hashekel ibid., Maase Rav citing the Gr’a, Piskei Teshuvo 194, Shulchan Oruch Horav, Shevet Halevy 3: 18 etc.). Others maintain that chicken meat or fish is enough (Chavos Yoir 178, Yad Efraim Y.D. 1, Maharam Shick E. H. 89, et. al.). Some Poskim opine that after the churban wine is sufficient (Rif and Rosh – Pesachim 109, Ois Bris 14, Zocher Habris 25: 9, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that although preferably a meat seuda would be recommended, most commonly a dairy breakfast is served. The reason being, that it is what most people enjoy, are accustomed to and would eat after a morning bris on their breakfast. What is the point to serve meat, if people won’t partake? However, wine could be served to those who want.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/14/2018 11:05 PM |
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# 1590 Sing a Different Song?
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Q. We were having a Chanukah party and we were singing this song, "Leshana HaBaa Birusholayim". Unlike the passage in the Haggadah shel Pesach, where this phrase ends there, the song has an added word: "HaBenuyah". A member of the group commented that he heard that this word was added to such a song by secular or religious Zionists, and should thus be stricken from the song.
Question 1: Is this comment conceivable, seeing as this word is found as part of the words of this song also in Bobov and Modzhitz Chasidic music?
Question 2: Since this phrase "Yerusholayim HaBenuyah" was coined by Dovid HaMelech in Tehilim 122:3, who cares who added it to the song; it is an acceptable idea.
Question 3: Even if some group whose Hashkafic ideas, especially about Eretz Yisroel, give us serious pause, and though I am not sure exactly what is objectionable about this phrase, what could be so terrible about using it? Does the fact that a good idea emanated from a questionable source, automatically indicate that it should be rejected?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle obviously there is nothing wrong with the words. On the contrary, it reflects that it is not yet built, as opposed to those who maintain it already stands well.
The Rov mentioned that for someone already living in Yerushalaim, the correct nusach would be to add Beyirusholaim Habenuyah.
However, the Rov added, that often connotations and implications are inferred indirectly and messages may be transmitted by innuendo. Sometimes, a choice of innocuous words, may imply either by constant or special dedicated use, ideas that are contrary to Torah beliefs. On occasion, just the tune played in a song, may transmit an erroneous message.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/14/2018 10:25 PM |
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# 1589 A Touching Question
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Q. What is Horav Miller’s opinion on a blind person reading the parsha (shnaim mikra) in Braille, is that considered reading? Is it better than listening to someone else reading?
A. Horav Shlomo Miller’s Shlit’a opinion is that the blind can comply with shnaim mikra when reading in Braille, if they speak the words.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/12/2018 12:39 PM |
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# 1588 Translation To Follow....
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Q. Is someone does not understand the Hebrew or the Targum, does he comply if he listens to a tape? or even if he just reads it from the chumash, without knowing what he is saying?
A. Poskim disagree Yalkut Yosef ( 4: 285: 3) asserts that one should read both the Biblical text or the Aramaic translation even if he does not understand it. Mishna Berura (285: ) writes that there is a special quality to the targum since it was given in Sinai. (See Yehave Daas 2: 37).
However, Chukei Chaim p. 41 debates whether one complies at all when reading something one does not understand. See Likutei Amorim 5, for a similar opinion.
Teshuvos Vehanhogos (3: 98) rules that one does not understand the Hebrew or the Targum, should read them anyway, followed by a translation he does know. (See question 263 in regards to the correctness of translations).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/12/2018 12:03 PM |
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# 1587 Read, The Answer
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Q. What should the blind or the mute do in regards to the shnaim mikra mitzva? Are they obligated at all? Should they listen to someone else reading or even to a tape?
A. P’ri Megodim (M’Z 285: 2). quotes Ridbaz who asserts that a mute can comply with shnaim mikro by just listening, the same as he does with other mitzvos besides shema. (See conflicting opinions in question above). However, he exempts the blind from this mitzva. The reason being that although, the blind are obliged to keep mitzvos, this particular one is different since it applies mainly to reading Torah and we maintain in principle that the written word (devarim shebiksav) should not be said from memory (baal peh), therefore our sages did not impose this mitzva on the blind. Nevertheless, many Poskim disagree and maintain that he should listen to someone else reading. (Yalkut Yosef 4: 285: 13: n. 15- Kaf Hachaim ibid.: 9,10. Mahari Shtaif 18, See Tshuvas Horashbo 206)
Horav Shlomo Miller’s Shlit’a opinion in regards to the blind is to hear shnaim mikro from someone else or even from a tape but repeat the words. In regards to the mute, it is to hear it from someone else.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/12/2018 11:40 AM |
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# 1586 Reason To Listen
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Q. Can someone comply with shnaim mikra if he listens to a tape while he is driving?
A. Poskim disagree; Mogen Avrohom (285: 8), Chayei Adam (7: 9), Shulchan HaShabbos (60), Shesilei Zaysim (285:10), rule that after the fact one fulfilled one’s obligation by simply listening to the Baal Koreh. However, Beis Yosef (ibid.) and Rambam (H. Tefillah 13: 25) maintain that one does not comply with the mitzva by only listening. Mishna Berura (ibid. : 2) also quotes the different opinions and rules that one should read along word by word. S. A. HoRav (285: 8) opines that one should rely on the lenient Poskim only in need.
On question 619 in regards to reading from the chumash silently, we wrote; Horav Shlomo Miller’s Shlit”a opinion is that, as the text in the Shulchan Aruch (ibid.) implies, “likros” means to recite and you will not fulfill the shnaim mikro obligation by just reading the text silently. In regards to listening to a tape, the Rov’s opinion is similar, and one would comply when listening to a tape, only if he repeats the words while listening.
The Rov also maintains that even the opinions that are lenient after the fact when listening to the baal koreh, do so because listening to the words of the reader is considered normally like reciting them (Shomea K’oneh), which does not apply to a tape.
The Rov added that a main reason for shnaim mikro is to become a “rogil,” or experienced, familiar and well versed in the Torah. We find a similar Halacha in regards to becoming used to the yearly seasonal changes in tefila, such as Mashiv Haruach in rain times, where a repetition of ninety times or thirty days of praying the new version is necessary to establish becoming a rogil. (Shulchan Aruch O.H. 114: 8). Obviously, listening to the repetition of the amida by the shaliach tzibur does not contribute to the process, otherwise the required time would be cut by two thirds, you actually need to say the words to become rogil.
(You may add, that taking into account that many start shnaim mikro by their bar mitzva or later, learning a given parsha ninety times in a lifetime may take the needed repetition of it every year).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/11/2018 10:56 PM |
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# 1585 Then Again
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Q. Does an avel sitting shiva read the parsha shnaim mikra, since he is prohibited in Torah learning?
A. Kaf Hachaim (285: 27), Yalkut Yosef (7: p. 136) permit as it is an obligation akin to reading Shema that is allowed.
Maharshal, P’ri Megodim (Eishel Avrohom 285: 6) and others permit on the Shabbos of the shiva itself. While Kerem Shlomo permits from Erev Shabbos after chatzos.
Horav Shlomo Miller’s opinion is it is better to wait until Shabbos.
Some Poskim add that although one may usually also include Rashi, on this Shabbos of shiva he should abstain. (Orchois Yosher Y.D. 1: 28 – Habais Hayehudi 3: 36: 15). The Rov’s opinion is similar, but it should be learned after the shiva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/9/2018 11:44 PM |
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# 1584 Let’s Do It Again
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Q. There is a well known remez on the beginning letters of the word Shemos for reading the parsha every week twice mikra (text) and once targum, (Aramaic translation). Why is the allusion here at the beginning of the second book of the Torah and not at the very beginning on Bereshis, where this mitzva commences?
A. Actually, seforim do mention a similar remez on the word Bereshis, alluded as follows; Beis – stands for twice mikro; Alef for once targum. The letters Reish, Shin and Yud, represent Rashi’s interpretation, and the Toff depicts tilmad or learn. (Likutei Yehoshua p. 7).
A number of reasons have been offered to explain why this popular and well known roshei tevos is given on Parshas Shemos and not on Bereshis. The Talmud (Brochos 8a) rules that one should always complete the learning of the parshios together with the tzibur, including Atoros and Dibon (names of locations) where there is no targum offered. Tosafos (ibid.) questions why were these two names quoted, after all there is Targum Yerushalmi on them, why not mention as an example names like Reuben and Shimon on which there is no targum or translation anywhere? That may be the reason why the most popular saying was reserved for Shemos, that indeed mentions names of people that do not have any translation whatsoever. (Yekara Mipninim – Shemos 1: 1).
There may be also an allusion to the fact that the Bnai Yisroel became liberated due also to the fact that they maintained their language in exile and did not adopt the language of Egypt as their own. This is reflected on the shnaim mikro veehod targum mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/9/2018 11:37 PM |
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# 1583 Burial in De-Nile?
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Q. How come Yosef was placed in a coffin and then sunken into the bottom of the Nile, is that not a bitul of the mitzva of kebura, since you cannot bury in water?
A. Poskim mostly agree that one does not comply with the mitzva of kebura when the burial is done inside water. (See Mishpetei Uziel Y.D. 2., Kochav M’Yaakov p. 255, Hashabit Y,D. 6: 109 ). They mention as a proof, the fact that by Yosef it is only mentioned that he was placed in a coffin, but not buried.
Medresh (Beshalach) teaches that after the Mitzriyim drowned on the sea, the angel of the sea excreted their bodies into the land and told the earth’s angel; take what is yours so they can be buried on the land. They also quote the Yerushalmi (Maasros 5) who mentions that one recites “hamotzi lechem min hamaim” on wheat grown on water only.
Although Midrashim, Targum Yonasan Ben Uziel et. al., maintain that Yosef’s casket was sunken in the Nilus, Rashbam writes that he was actually buried in the ground.
Horav Shlomo Miller’s Shlit’a opinion is that since they were outside of Eretz Yisroel, the Avos didn’t necessarily keep all the mitzvos before Kabolas Hatorah. Besides, he added, Yosef’s burial was only temporary, since under oath the Bnai Yisroel were instructed to carry him out with them and bury him in Eretz Yisroel. Thus this was only a temporary burial stage, which in need may be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/8/2018 11:42 PM |
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# 1582 The Brake-Bread Fix
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Q. On Shabbos, if an individual (invited) at the meal has a dietary restriction and can only eat certain special types of bread (e.g., gluten free, spelt), should the special loaf (even if it is not whole) be placed together with the main Lechem Mishneh receiving hamotzi from the baal habeis?
What is the source for your response?
Thank you
A. Many Poskim maintain that one complies with lechem mishne even when one is unable to eat from the second accompanying chala, such as a frozen bread. (Teshuvos Vehanhogos 2: 170, Minchas Yitzchok 9: 42, Shevet Hakehossi 2: 116, Nishmas Shabbos 2: 157, et. al.). However, one should on the onset, have a complete bread of the kind he can eat.
Horav Shlomo Miller’s Shlit’a opinion is that if the baal habais is reciting the brocho and is being moitze everyone else present with his brocho, it is better that the special bread should also be placed with the others, so the brocho will be recited on it too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/8/2018 1:11 AM |
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# 1581 A Rain Check
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Q. The Eida Chareidis in Yerusholayim posted an announcement that the population should begin saying the addition of "Va'aneinu Borei Olam" in the Bracha of Shomei'a Tefilah, since the dearth of rain in Eretz Yisroel is alarming.
An important individual related to me that he heard from Rav Shteinman zt"l that people should not make that addition to Shemoneh Esrei ever, for two reasons:
1) If the public would concentrate on the words of Tefilah in general, the rains would fall. It is not a good thing to add more words to Tefilah that will be said without concentration.
2) The Chazon Ish held that this addition is only to be added to the Tefilah in the context of a fast day for rain and when the other additional Brachos added on such an occasion are said (as described in the Tur, Orach Chaim 579).
What is Rav Miller's view on the matter?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle one should follow the traditions of the community he belongs and davens there. The Rov suggested that you can add those tefilos in Elokay netzor, before Yehi leratzon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 1/8/2018 12:36 AM |
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# 1580 All Year Round
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Q. I heard from a chasidisher fellow that even if you answer daily to a “gut morgen” greeting in Yidish, a “gut yohr,” as many do, on New Year’s day you should avoid saying it, because of the connotation of the goyishe year. What is Horav Miller’s opinion?
A. Horav Shlomo Miller’s Shlit’a opinion was recorded on question 695, namely: If someone greets me with a “Happy new year” can I respond likewise?
A. Horav Shlomo Miller’s Shlit”a opinion is that it is permitted since in our days there is no religious connotation to the greeting. In addition, you may initiate the salute if it generates a Kidush Hashem by displaying good manners.
Ohalei Yakov (p. 20) quotes in the name the Apter Rov Zt”l, the meaning of the Posuk (Tehilim 87:6) “Hashem counts in the script of the nations” as conveying that during their New Year we are also granted retroactively a better Rosh Hashono judgment. Since the differences between the individual conduct during the two celebrations, becomes now widely apparent and evident, therefore a Good Year salute to anyone is not out of place. (Nitey Gavriel – Chanuka p.418).
Sefer Chasidim (51) quotes the tradition of one doubling the blessing given, when responding to a greeting. Talmud (Gittin 62a) rules that we do not double a sholom greeting to an Akum and therefore Rav Chisda would greet them first, (as the Ran explains) to avoid doubling the greeting. (See Alei Tomor p. 229, 274)
Horav Shlomo Miller’s Shlit’a mentioned that this applies today when greeting a Gentile.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 1/5/2018 12:40 PM |
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Important Numbers
