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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1456 Chickening Out Of Kapores
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Q. Someone bought a live chicken from a farmer, after doing kapores for his family he was to take the chicken to a friend who is a shoichet, but he had to make a stop on the way. He got busy with something else and forgot about the chicken on the back of the car. When he returned, he realized that the poor animal had perished probably from heath stroke, as it was extremely hot in the car. Does he have to repeat kapores. Should he then give the dead chicken to a poor goy? If you are yotzeh kapores with a dead fish why can you not be yotze with a dead chicken?
A. Horav Shlomo Miller Shlit’a pointed out that Poskim disagree if after shechita the fowl turned out to be a treifa. Some require to repeat kappores (Pekudas Elozor 604, K’tzei Hamatteh ibid. 12, see also Shulchan Shlomo 1). Others (Eishel Avrohom 2: 605, Knaf Renonoh 57, et. al.) are lenient after the fact. However, when the animal was not shechted properly and it became a neveila, all agree that one did not comply (Alef Hamagen 605: 1o, Nitei Gavriel – Yom Hakipurim 13: 4).
The Rov added that he is to blame also for the unnecessary suffering of the animal, and should repent on that too. The chicken should be given to a Gentile acquaintance or friend he owes a favor to, or be used as dog food.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/29/2017 2:39 PM |
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# 1455 Yom Kipur Kidush Invitation
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Q. On this year when Yom Kipur is on Shabbos, should we announce that people should have in mind to be yoitze with the mitzva of Kidush when saying Vaychulu during maariv davening?
A. Horav Shlomo Miller’s Shlit’a opinion is to have intention to comply with kidush on the brocho in the maariv amida of ”Mekadesh Hashabos Veisroel Veyom Hakipurim.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/29/2017 2:30 PM |
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# 1454 Thirst For Knowledge
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Q. Kvod Harav.
Right before the beginning of the taanis, people often take a last drink of water. They are not thirsty then and it is only for preventing thirst later. Do they make a brocho on the water?
A. On question 1409, in regards to reciting a brocho when drinking water from a mineral spring that has therapeutic value and also has a good taste, we wrote;
“Poskim disagree if you drink water when you are not thirsty and you drink just for medicinal purposes, if you should recite a brocho. Some maintain that no brocho is recited, but you say a prayer for refuah. (Shaarei Halocho – Miluim 36, quoting Tzemach Tzedek). Others maintain that since after all the water is tasty, you should recite a blessing (Shoel Umeshiv 5: 23, Binyan Tziyon 10 and 3: 7, Sdei Chemed – Maareches Brochos 7). There is one opinion that even if the waters are not tasty you should express a blessing (Tehila Ledovid O.H. 204)
Horav Shlomo Miller’s Shlit’a opinion is that if someone feels a pleasant or desirable taste when drinking the mineral water (such as the bubbliness or effervescence of gas present or the flavor of the salts), he should recite a brocho even if he is not thirsty. The therapeutic value of the water is of no consequence.”
It would seem from the above that when people are not thirsty and only drink to avoid thirst later on, they should not recite a brocho, since they don’t derive any pleasure now.
However, Nitei Gavriel (Yom Hakipurim 23: 2) quotes that the Imrei Emes maintained you do recite a brocho. He explains that this may be similar to the ruling of the Biur Halocho (204: 7) that one recites a blessing when drinking water just to wash down the food one just ate. This is because he does derive pleasure and a good feeling, if not directly from the taste, but from the food now digesting properly in his stomach. Nitei Gavriel recommends to make a brocho omitting Hashem’s name.
Horav Shlomo Miller’s Shlit’a opinion is not to make a brocho, but the Rov recommends placing a bit of sugar or other product that will give a bit of pleasant taste to the water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/29/2017 2:21 PM |
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# 1453 Leather Never
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Q. is it permissible to wear leather insoles or leather heel lifts in one’s sneakers on Yom Kipper?
A. Many Poskim maintain that even if a small amount of leather is part of a shoe, it becomes prohibited, They maintain that “shoes” refer to footwear that includes leather, even in a small amount. Accordingly, footwear made only of cloth (e.g., sneakers) or any other material, may be worn on Yom Kippur. See Shulchan Aruch, O. H. 554:16 and 614:2 following the Riff, Rosh, and Tur.
Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim 5748] p. 90) permits wooden clogs with a leather strap.
Horav Shlomo Miller’s Shlit’a opinion is that one should avoid shoes that contain even small amounts of leather. In case of need, comfortable or well padded slippers or non-leather moccasins should be used, instead of leather insoles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/29/2017 2:13 PM |
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# 1452 No Pay, No Pray
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Q. People who have a private minyan on Shabbos and yom tov come to a shul to pick up a sefer Torah before Shabbos, and the gabbai gives it to them. One day, they came close to Shabbos, and the gabbai did not feel comfortable giving them the Torah because he was concerned that they would be mechallel Shabbos when driving with the sefer Torah c"v. Even though in theory there was enough time before Shabbos for them to drive, but the gabbai did not want to take such a risk and told them that he is not giving the sefer Torah that week because they came too late and next week it shouldn't happen again, etc.
Does the gabbai have to ask mechila for the inconvenience this caused them?
Is there any difference if they are paying for using the Torah or not?
Does the gabbai have the right to use his discretion in such a case and if they came late, not to give them the Torah even though in theory there is enough time to drive before Shabbos and even though this will cause them inconvenience?
A. Horav Shlomo Miller’s opinion is that there is a difference if they pay for the Sefer Torah rental. if they pay for the service, the Sefer Torah should have been given to them, if in normal circumstances there is enough time to reach their destination before Shabbos begins. Therefore, they should be compensated, if service was denied.
If the service is for free, the elected gabay may set the conditions for the lending.
Rabbi A. Bartfeld as Revised by Horav Shlomo Miller Shlit”a
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Posted 9/29/2017 2:08 PM |
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# 1451 The Beginning of the End
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Q. In the case of a person who learned a masechta but skipped certain parts of it (although the vast majority was done), or failed to understand certain parts, the Rav told me (see question 1435) that this is not a siyum. Nevertheless, if he already told people that he is making a siyim at such-and-such a time, and he is embarrassed to cancel it, may he say the Hadran and Kaddish? (Not during the Nine Days, or evev Pesach, but just stam - as is known that Rav Moshe attended someone's siyum on one daf of Gemara.) And certainly this is also an accomplishment that is worth celebrating.
A. Horav Shlomo Miller’s Shlit’a opinion is that he may recite the accustomed siyum text of the hadran and kaddish, since at least for him it was a siyum. He should change and say “lilmod” to learn, instead of “lesayem” to finish, when reciting the Yehi Ratzon.
Rabbi A. Bartfeld as Revised by Horav Shlomo Miller Shlit”a
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Posted 9/24/2017 11:12 PM |
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# 1450 Don’t Count Your Chickens
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Q. My family was always very medakdek to shlog kappores with a chicken and so does my brother, but I find it impossible to have the time for it. Can I share with him the price, and he will capture the image of the chicken on his phone camera, while I take my phone with the live image of the chicken and wave it around my head?
A. A Although the use of video cameras and recordings has acquired a valid place in Halacha, in regards to Kashrus supervision, yichud protection, identification and instructions regarding dinei Tora and gittin and possibly even in bedikas chometz (see questions 1301, 827,829, 660, 648, 927), when Halacha requires the actual presence of a person or object, such as being part of a minyan, donning tefilin or shaking a lulav etc, the physical actual presence of them is essential.
Therefore, Horav Shlomo Miller’s Shlit’a opinion is that one facing the above situation should do kaporos with money.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/20/2017 3:35 PM |
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# 1449 It’s Good For Kappores
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Q. Shalom Aleichem Harav
When doing kaporos with money, can one use a credit card instead of cash and have in mind to donate a specific amount of money to tzedaka?
Bevirkas kesiva vachasima tova
A. A Poskim disagree whether one can use a cheque for kaporos. Horav Chaim Kanievski’s Shlit’a opinion was to shun using them, (Macheves Am p. 487). Moadei Hagrach maintains that it depends on the different views of Poskim in regards to the monetary value of a cheque in Halacha. Some see it only as a document instructing the bank to pay without any intrinsic monetary value. (Chut Hashoni p. 247, Ateres Shlomo C.M. 25), Others disagree and maintain that it is actual money. (Lehoros Nosan 8: 103, Devar Yehoshua C. M. 3: 7, See also Mincha Yitzchok 5: 120).
Horav Shlomo Miller’s Shlit’a opinion is that a credit card is not considered currency, and should not be used by those who usually do kaporos with money.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/20/2017 3:20 PM |
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# 1448 The Meat of the Yom Tov
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Q. Regarding eating meat on Yom Tov, is chicken/turkey considered meat for the purpose of simchas Yom Tov? Is one required to have meat for both the night and day meal or is meat at one of those meals sufficient to "cover" that day of Yom Tov?
A. Poskim disagree if on our days when we don’t consume yet the meat of shlamim, if there still is a mitzva of eating meat and if it is Biblical. Biur Halocho (529: keitzad) maintains that although there is no obligation to eat meat, the mitzva remains. Some assert that the obligation also continues. (Nimukei Orach Chaim 529, Divrei Moishe 1: 11, Darkei Teshuva Y.D. 89: 19, et. al.).
Many Poskim maintain that the mitzva applies only to mammal’s meat and not fowls (See Piskei Teshuvos ibid. n.35). However, leniency is given to the one who for medical reasons may not eat or does not enjoy that or any kind of meat, as the mitzva is the pleasure and enjoyment. The minimum amount to comply with the mitzva is a kezais (about 28 g.)
The mitzva is mainly on the day. Shaarei Teshuva (ibid. 4) maintains that at night it is only a Rabbinical mitzva, Mogen Avrohom (ibid.) insist it is Biblical. Sfas Emes (Suka 48b) opines that the obligation is to eat only once a day, preferably on the day, others disagree.
See questions 1437 and 1438 in regards to the mitzva of simcha on Rosh Hashana.
Horav Shlomo Miller’s Shlit’a opinion is that at least a kezais should be eaten also when possible at night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/20/2017 3:06 PM |
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# 1447 The First or The Many?
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Q. I heard that there are those who maintain that it is a greater sin the first time one does it (the sin), but when one becomes used to it, the sin is less (naase loi keheter) and others disagree and say the opposite. When time and effort is limited, what is Rav Shloimo’s opinion as to on what should one do teshuva first, on aveiros he is used to do constantly or on the ones he just did a few times?
A. Indeed Meshech Chochmo (Vayikro 5: 11) explains the saying in Talmud (Yuma 86b) “One who transgresses a sin repeatedly, it becomes to him as a permitted act,” that the meaning is to be lenient on the one who continually commits the same sin, since it looses its severity and in his mind it has become the norm and he does not feel he is doing any wrong. A sin that has become common is regarded with clemency since it is now viewed as an accidental involuntary action, as opposed to a first time transgression that is seen as a far more grievous and severe act. (see Pirkey Machshovo ibid.and similar opinion in Yitav Leiv P. Vayehi).
However most opinions follow the reverse reasoning and maintain that an offense endlessly repeated by the sheer volume of transgressions involved is far more severe. (Sefer Hamakne – Kidushin 20a, Maharal – Chidushei Hagodos – Eiruchin 30b, Liflagos Reuben 2: p.219, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that in principle one should try to stop and repent on an offense incessantly repeated first. The Rov pointed to a similar position in Sharei Teshuva (Shaar Horishon Ikar Hasheni) and the beginning of Yesod Hateshuva,
However, there are usually many other factors to be considered and the chozer bitshuva should privately consult with his Rabbi, mentor or capable friend.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/20/2017 12:47 AM |
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# 1446 A Teshuva to a Baal Teshuva
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Q. One who is considering becoming a baal teshuva from scratch, he doesn’t yet keep Shabbos, kashrus, taharas hamishpocho etc. etc. should he now put on tefilin, tzitzis, daven and do other mitzvos, since the mitzvos may go to feed the klippois and the sitra acher and better wait until later?
A. 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.
Beis Halevy (Itroduction to Perush on Torah) quotes a parable of the Yalkut (Shimoni, Hoshea 529), that compares a Rosho performing mitzvos, to the one who has saved rusty, damaged coins, that merchants wont accept. Eventually when he has many, and he encounters a money-changer, he may change them by paying an extra bonus of the same coins to obtain a lesser amount of viable and worthy circulating coins. However, the one who didn’t save any coins because he thought they were all faulty and undesirable, has nothing to exchange, and sadly remains destitute.
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 9/19/2017 5:14 PM |
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# 1445 Strike A Match
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Q. Can a Cohen, who is a widower and middle aged and has grown children marry a Jewish middle aged, never married baalas tsuvah woman (frum over 20 years),(never had children), (both parents were jewish), who due to surgery cannot have children (hysterectomy) and who had a long term non-Jewish boyfriend before she became frum? I recently read an article that this may be allowed as no children will result from this marriage.
A. Horav Shlomo Miller’s Shlit’a opinion is that having had a hysterectomy does not alter at all the Halacha standing of a cohabitation act. Therefore, a Cohen will remain prohibited to marry that woman if she had relations with a Gentile. They also cannot get married even if they don’t intend or cannot have marital relations, as there would be a yichud prohibition when living in seclusion together. The marriage ceremony itself would be forbidden.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/18/2017 11:52 PM |
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# 1444 A Warm Shailah
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Q. What is Rabbi Miller’s position on doing chazara on Warming Drawers.
A. Our sages imposed a prohibition on placing or returning any food, even if fully cooked, directly on a blech or covered fire or other heat source on Shabbos unless certain conditions are met. The reason is that this constitutes “Michzei Kemevashel” or it looks like one is actually cooking in Shabbos. (Rashi - Shabbos 36b, Mishna Berura 253: 37.)
Horav Shlomo Millers Shlita opinion is that it depends if the warming drawer has its own source of heat or it just retains some of the heath of the oven on top of it. In the latter case it would be permitted. The Rov pointed to Mishna Berura (ibid. 14) where he quotes different opinions in regards to “smicha” or returning food which is only close to a heat source, and it seems that the Mishna Berura tends to the lenient opinions. He also (ibid.) quotes that some Poskim permit even on the onset, to place close to a heat source cooked food that is still warm. Especially in regards to the old kind of stove drawers, were the heat source is on top, as heath rises.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/18/2017 11:50 PM |
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# 1443 Cover story
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Q. Individual in his advanced age and was never married. At what point should he start to be m’kayem Mitzvah of Tzitzis with Tallis Godol, being that (due to his age) it is not likely that he will get married?
A. See question 1194, in regards to an Ashkenazi bochur, who does not wear taalis, and davens in a Sepharadi shul, where they do. We wrote that he should follow the minhag hamakom, (the custom of the place). See Or Letzion (2: 2) in regards to a Sefaradi bochur learning in a Ashkenazi yeshiva, he rules that he should wear his tzitzis on the outside, as everyone else does. See also a similar question in Toras Hayeshiva (p. 18).
Horav Shlomo Miller’s Shlit’a opinion is indeed to follow the minhag hamakom. However, he added, that if there is already a distinct and defined group of people not wearing a taalis, he may join them.
See also question 1017 in regards to the validity of the mitzvos of single people; we wrote that the mitzvos definitely count. There are very few mitzvos and traditions that a single individual after bar mitzva does not have to observe and fulfill. Some of them are;
1) Wearing a Talis Godol when praying in many Ashkenasi congregations or according to some opinions,
2) In some communities, not performing birkas cohanim (Shibolei Haleket 23 ) since an unmarried person is not considered as being truly content (Yevomos 62b).
3) Being the choicest individual for leading services and blowing shofar on Yamim Noraim, 4). If he is a cohen not sacrificing a korban in the Beis Hamikdash (Zohar – Vayikra p. 5, Naso 145,) and a few more. However, definitely the importance, quality and excellence of the Torah learned and mitzvos performed when done with kedusha and holiness, is boundless.
Horav Shlomo Miller’s Shlit”’a opinion is that if one davens and belongs to a shul where both traditions are equally accepted, he should preferably wear a taalis.
It is difficult to determine a fixed age for wearing a taalis, when davening in a supporting shul. The Rov suggested that once the issue has become meaningful enough that one has to consult a Rabbi, it is likely the right time. (Some communities have singles wear a taalis, together with a hat).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/18/2017 11:10 PM |
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# 1442 A Square Meal
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Q. Hi. I will be spending Sukkot and simchat Torah with my daughter and son in law. My custom is not not eat in the sukkah on shmini atzeret, but my son in law does.
When I'm by his home should I eat in the sukkah? In the dining room?
On another note, should he be following my customs when I go to him (I am older than him and he should have the mitzvah of kibbud av) or should I follow his customs, or each their own?
Thanks and looking forward to a peaceful sukkot!
A. Horav Shlomo Miller’s Shlit’a opinion is that when visiting your son in law you should follow his tradition and eat in the suka on Shemini Atzeres, as any other guest would do. There are different opinions as to the extent of the obligation of a son in law to honor his father in law, which at best is only rabbinical. (Y.D. 240: 20)
Rabbi A. Bartfeld as Revised by Horav Shlomo Miller Shlit”a
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Posted 9/18/2017 12:45 AM |
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# 1441 Lose Sleep Over This
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Q. The Mishna says that the Kohen Gadol was made to stay awake leil Yom Kippur and was prevented from sleeping, lest he come to have an emission and become disqualified from doing the avoda.
But what is the problem - wasn't there a substitute Kohen who was prepared to replace him, as it says in the very first Mishna in the tractate? So what is the big deal if the Kohen Gadol would become impure?
A. Most likely the replacement wasn’t as great or outstanding as the original Cohen Gadol, otherwise he would have been the one chosen to perform the avodah. The Mishna in Pirkei Avos (5: 7) quotes as one of the ten miracles occurring in the Bais Hamikdosh, the fact that a Cohen Gadol never became disqualified by having a seminal discharge on Yom Kippur. Mefarshim (Bartenura ibid., Ritva, Tosafos Yom Tov Yuma 21a et. al.) explain that although other mishaps and acts of unfitness did occur, this type of rejection was seen as a major embarrassment and an overwhelming shame, not only to him but also to the people he represented. Meforshim make a point that during the second Bais Hamikdosh, the Cohanim Gedolim were not necessarily the greatest tzadikim.
See Talmud (Yuma 88a) regarding present-day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/18/2017 12:42 AM |
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# 1440 So What Happened To My Deal?
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Q. A local orthodox shul had an annual membership special for new members, 1st year half price off regular fees, 2nd year, 25% off regular fees and 3rd year full fees. Can a new board of directors cancel the deal and demand full payment, if the person joined the shul because of the reduced fees in the 1st and 2nd year, and now is required to pay full fees, while still in the 1st or 2nd year of the reduced membership dues?, no contract was signed, it was noted in the shul's invoicing for dues and was agreed upon by the prospective member (now member) and an official of the shul, who is no longer employed by the shul?
A. In principle, the shul has to comply to the commitment they advertised to prospective members. However, Horav Shlomo Miller’s position is always to abstain from advising or ruling on monetary issues without listening to the claims and arguments of both sides first, as most often there is at least two sides to every story.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 9/15/2017 4:31 PM |
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# 1439 From One’s Mouth To Hashem
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Q. The halacha is that one may not eat before davening,
I am diabetic. A normal morning sugar reading is between 70-100. If my sugar reading is, let's say, at 300, I am to inject a certain amount of insulin which will help the sugar flowing in my veins to be converted to energy. However, it is not absolutely essential that I do the injection before davening. (In fact, for some reason, maybe lower stress, my sugar reading is always lower after davening.)
Would doing the injection before davening be akin to eating and forbidden?
Similar question. Can one feeding himself by a G-tube connected directly to the stomach (gastrostomy), feed before davening, when there is no medical need to do it then? Can he do it on Yom Kippur? Can someone who chews his food (bolus) and then, because of his difficulty or impossibility of swallowing introduces it to the stomach via a G-tube, also feed before davening or chew the food on Yom Kippur?
A. Horav Shlomo Miller’s Shlit’a opinion is that feeding via a G-tube is not considered eating, therefore no brocho is recited and it may be done before davening or in Yom Kippur when needed, obviously the same applies to an insulin injection.
However, as a matter of principle, ideally one should always try to daven, thank Hashem and pray, before engaging in any activity when possible. The Rov added, that food that is just chewed in the front part of the mouth and then expectorated, does not require a brocho even if later introduced into the stomach via a G-tube. It can as above be done before davening when needed, but should be avoided in Yom Kippur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:25 PM |
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# 1438 Gut Yom Tov or Gut Yohr?
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Q. Is one supposed to be happy on Rosh Hashana or worried because it is the Yom Hadin? Does one greet his friend with Gut Yom Tov on Rosh Hashana?
A. See above question 1437. In principle a person should worry and fear the Yom Haddin, since it is the judgment day when everyone’s fate and destiny is being decided. Yet, at the same time, he should place his trust in Hashem’s compassion and help to those who decide to better their ways. Talmud (Taanis 26b, 30b) mentions that the greatest Yom Tov ever was Yom Kippur itself, since it was a day of forgiveness and absolution.
Horav Shlomo Miller’s Shlit’a opinion is that it is proper to greet people with a gut Yom Tov on Rosh Hashana. And that seems to be the tradition of many but not all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:17 PM |
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# 1437 Have a Happy Rosh Hashana
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Dear Rov, I have some questions that have bothered me a long time.
Q) Is there a mitzva of simcha on Rosh Hashana, as in every other Yom Tov, so a vegetarian should make an effort to eat meat?
A. There are conflicting sources and opinions as to the mitzva of rejoicing on Rosh Hashana. Zohar (Emor 95) mentions that there is no “chedveza” or rejoice on the days of Rosh Hashana and Yom Kipur, as they are days of judgment. It would also seem so from the fact that we don’t refer to Rosh Hashana as a Chag in the Tefilos, as opposed to Chag Happesach, Hag Hassukot etc. Also Shulchan Aruch (O.H. 582: 8) rules that we don’t say; moadim lesimcha chagim uzmanim lesasson, on them, There are also no Shalmei Simcha sacrifices as in all other Yomim Tovim. Maharil (end of H. Yom Tov p.25) outright rules that there is no mitzvas simcha and you are allowed to fast on Rosh Hashana. Similarly, Turei Even (Chagiga 8b) opines that there is no mitzvas simcha and you are therefore allowed to mix in on Rosh Hashana other simches.
However, the pasuk (Tehilim 81: 4) does address Rosh Hashana as a chag as it says; Bakesse Leyom Hageinu. And Nechemia (8: 9-10) does call on Rosh Hashana to the people that; “This day is holy to Hashem; neither mourn nor weep… Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our G-d, and do not be sad, for the joy of Hashem is your strength."
Sha’agas Aryeh (20) quotes other sources that prove that there is indeed a Mitzva of simcha. That is the opinion of many Rishonim, including the Yereim, the Ran and Rif on Beitza. Shulchan Aruch (O.H. 597: 1) also rules that it is a mitzva to rejoice, as does the Mishna Berura (ibid. 1). Poskim quote also the all Yomim Tovim, including Rosh Hashana are compared to each other. (by hekesh).
Moadim Uzemanim (6: 12, & 7: 114) tries to bridge the conflicting opinions, following the view of the Rambam (H. Chanuka 3: 6) on why we don’t recite hallel on Rosh Hashana, he opines that since they are days of teshuva and concern, there should be joy but not excessive as in other Yomim Tovim.
Horav Shlomo Miller’s Shlit’a opinion is that the simcha should be seen as “gilu bereada” (Tehilim 2: 11) or rejoice, while trembling. Therefore, the Rov maintains that one should eat meat as he does on the other Yomim Tovim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:14 PM |
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Important Numbers
