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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1436 That’s One For The Books
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Q. Can you make a siyum when you finish learning any sefer?
A. There are a number of sources for celebrating a Siyum at the end of learning a complete Mesechta (Talmud Shabbos 118b, Bava Basra 121a, Midrash Shir Hashirim 1, Midrash Koheles Rabo 1). Rema (Y.D. 246: 26) rules that when the learning of a mesechta is completed, it is a mitzva to rejoice and celebrate by making a seuda, that is considered a Seudas Mitzva.
On question 271 on making a siyum on Nach, we wrote; Pnay Yehoshua (Brochos 17a) commenting on Rabbi Yochanan’s custom after ending Sefer Iyov, mentions that you should celebrate a siyum at the conclusion of the learning of a complete sefer of Neviim or Kesuvim. So too is the opinion of Minchas Pitim (Y.D. 246,26) and Piskey Teshuvo (1, 194 in the notes) quoting the Avnei Nezer'’s tradition. Haelef Lecha Shlomo (386) rules that you can perform a siyum even on a short Novi with few chapters, and it would be considered a seudas mitzvah as long as it was concluded by happenstance and not planned (as to eat meat in the nine days). A similar opinion is to be found in Igrois Moishe (O.H.1, 57 and O.H. 2,12) where he adds that the learning should be truthful and with some depth.
Horav Shlomo Miller’s Shlit”a opinion is that on the “Trei Asar”, the Twelve Prophets, you have to learn all of them to perform a siyum (question 276).
Some Poskim also maintain that you can make a siyum on ending even a small tractate of mishnayos, when it was learned as a sequence of shiurim. (Daas Torah 551: 10 – Orchois Chaim 470: 3). Others disagree if the seuda is considered a seudas mitzva (Chidushei Rav E. Hidshaimer: Y.D. 246: p. 374).
Betzel Hachochma (4: 99) maintains that it is a seudas mitzva, only if you finished a complete seder, while other assert that you require the complete Shisha Sidrei Mishna. (Minhagim Veremeeza 2: 117).
Leshichno Tidreshu (1: p. 41) relates that the Kehilas Yaakov zt”l would finish every week a seder of mishnayos and would celebrate a siyum on the morning Shabbos seuda. It is of interest that Mishne Halochos (1, 451) opines that finishing any of the great and accepted seforim of Musar, such as the Mesilas Yeshorim or the complete Tehilim when learned in depth (6: 166), is reason for a siyum, as we recite on the siyum declaration: “To start masechtos and other sefarim, and finish them,” other Poskim disagree (Rivevos Ephraim O.H. 189). Taamei Haminhagim (Hilula Derashbi, n. 30) mentions that a seuda was celebrated when finishing the learning of the Zohar.
Horav Shlomo Miller’s Shlit’a opinion is that indeed you can make a siyum and it would be a seudas mitzva, after finishing learning a proper sefer, when and if the learning was not short and casual but extended, dedicated, with some depth and with effort, to the point that it is recognized and considered an achievement.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 3:21 PM |
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# 1435 The End Justifies The Means?
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Q. May one make a siyum if certain parts were skipped (due to difficulty or other reason), but the vast majority of the tractate was learned?
Does one need to go back and do the few parts that were skipped?
A. Although there are different opinions on what is considered the bare minimum of having learned something, Orchois Rabbenu (2; Erev Rosh Hashana 9) maintains that even if it was learned without Rashi, if he basically understood what was being learned, he can do a siyum.
Askinu Seudoso (p. 209) mentions that the missing parts that were extracted by the censors, but are now available, don’t matter, but the rest does.
Horav Shlomo Miller’s Shlit’a opinion is similar and you cannot celebrate a siyum unless you actually finished learning what is normally considered as the complete tractate, at least in a basic form.
Poskim maintain that you don’t have to learn the tractate in the order it appears, later chapters could have been learned before the first ones, as long as in the end it was completed (Minchas Yitzchok 2: 93, Betzel Hachochma 2: 28)
It is doubtful if only learning the synthesis of a daf (kitzur hadaf), available today for people with time restrains or for chazara (repeating what was learned), would be enough for making a siyum.
The Rov maintains that he should nevertheless rejoice and make a seuda, even if it is not considered a seudas mitzva for the purpose of eating meat on the Nine Days or not fasting on Erev Pesach.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/14/2017 8:37 PM |
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# 1434 At Wits’ End
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Q. May one make a siyum if certain parts of the masechta were learned mentally, but not verbalized?
May one make a siyum if he learned in English (Artscroll)?
A. Shulchan Aruch (O.H. 47: 4) rules that one may think in his mind thoughts of Torah without previously reciting the brocho on the Torah, presumably because he does not comply with the mitzva of learning Torah just by thinking or meditating Torah ideas. However, Mishna Berura (ibid. 7) quotes Hagra’s opinion that one should recite the brocho before engaging in Torah thoughts. (See Biur Halocho ibid) Poskim explain that there are various different mitzvos involved in Torah learning. One of them is “vehagisa” This book of the Torah shall not leave your mouth; you shall meditate therein day and night, (Yehoshua 1:8, see Sefer Charedim 11 – Tziunum Latorah 9).
See question 270 where we mention Horav Shlomo Miller’s Shlit”a opinion that you may perform a siyum on Torah learning done just by listening to a tape, as it is considered learning.
The Torah was also given and translated in all different languages (Sotah 32a), and you comply in any of them the mitzva.
Therefore, Horav Shlomo Miller’s Shlit’a opinion is that you can make a siyum when finishing a masechta that was learned in any language and even if it was learned only mentally, since it is considered learning Torah. (See similar ruling in Ohel Tomid quoting Horav Eliashiv zt’l).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/14/2017 1:15 AM |
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# 1433 You Are Not In Hot Water
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Q. Is it permitted to use hot water to wash dishes on Yom Tov? Are there any problems of machshirey ochel nefesh?
A. On question1211 we wrote in regards to using hot tap water on Yom Tov from a new type of gas water heater; Horav Shlomo Miller’s Shlit’a opinion is that it is not different than any other water heater that people use on Yom Tov. Poskim (Horav S.Z. Auerbach zt”l – Meor Hashabos 1: p.509, Shemiras Shabbos Kehilchoso 2:7) are lenient for a number of reasons. The lowering of the water temperature by extracting the hot water, is not immediate (grama), nor a certainty, (psik – reisha). On a large tank, taking out a reduced amount of water may not turn on the gas flame at all, it happens by itself anyway, and one does not have intention for it (eino miskaven), besides some heaters have already an existing pilot flame on, therefore many are lenient and use the hot water on Yom Tov.
Washing dishes on Yom Tov when needed for that day is therefore permitted. (Rema O.H. 511: 2, see Shemiras Shabbos Keh. 12: 5: n. 14).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 10:56 PM |
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# 1432 An Even Break
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Kavod Harav,
Q. If one spoke after hearing Kiddush and before drinking the wine (before the cup was passed to him), he has to bless again. but if one spoke after hamotzi, after the baal habayis took a bite, he does not bless again. Why?
A. Horav Shlomo Miller Shlit’a pointed that Remoh (O.H. 167: 6) indeed rules that if one spoke and was mafsik or interrupted after listening to the brocho of the mevarech, but also after the mevarech ate from the bread, he does not have to repeat the brocho and the Remoh may maintain the same in regards to a break after the wine brocho. However, Mishna Berura (ibid. 43) mentions that almost all Poskim disagree with Remoh’s ruling and maintain that the one that spoke unnecessarily has to repeat hamotzi, similar to the one listening to kiddush that was mafsik before drinking fro the wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 4:37 PM |
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# 1431 Disagree To Agree
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Q. There is a popular Zemer sung on Shabbos morning beginning with the words "Chai HaShem Uvaruch Tzuri".
Most of the stanzas, while not making any overt mention of Shabbos, are understandable. However, there is one phrase that is very puzzling:
"Tzom'a Nafshi El HaShem, Yemaleh Sova Asamai, El Heharim Essa Einai, Kehillel Velo KeShammai."
What is the deal here with Hillel and Shammai?
A. There are many different interpretations to this cryptic verse, I’ll just quote a few. Most Meforshim explain that it refers to the disagreement quoted in Talmud (Beitza 16a): They said about Shammai the Elder that all his days he would eat in honor of Shabbos. How so? If he found a choice animal, he would say: This is for Shabbos. If he subsequently found another one choicer than it, he would set aside the second for Shabbos and eat the first. However, Hillel the Elder had a different trait, that all his actions, including those on a weekday, were for the sake of Heaven, as it is stated:(Tehilim 68: 20), “Blessed be Hashem, day by day;” Thus showing great and constant trust in Hashem, going thus back to “El Heharim” to our forefathers. (Birchas Chaim p. 276, Nofech Misheli p. 128, Oitzar Bolum p.31, Ikvei Yaakov p. 11, Beis Hamedrash Hechodosh, et. al.).
Yismach Yisroel (p. 357) explains that it relates to the difference of opinion concerning Chanuka lighting.(Shabbos 21b). Beis Shamai maintain that one lights the first day eight lights and henceforth, every day that passes he diminishes one. While Bais Hilel rules the opposite, and he keeps on adding every day one more light. He sees in the machlokes a difference of opinion as to what is a more correct approach in keeping mitzvos in general and in our case Shabbos. According to Shamai it is best to first abandon wrongs by doing proper teshuva. Only after the “sur merah” or abstaining from evil has been accomplished as a hachana or preparation to the mitzva, one should engage in doing good and perform the wanted will of Hashem. While Hillel advises not to delay and perform the mitzva immediately, while he also engages in performing teshuva and cleaning the soul.
Yashresh Yaakov (p. 101) sees the difference of opinions as simply who had the majority of the people with them. Hillel did and he was united with them and therefore the Halacha is like him. Shabbos together with teshuva are supposed to unite all, as it was when the Torah was given.
Mateh Yehuda (quoted in Meotzreinu Hayashan, Shemos 226). understands this as a reference to the disagreement as to the order of the brochos in kidush (Brochos 53a). This linguistic string follows the prior verse of “Kos Yeshuos,” I will lift the cup of salvation. We follow Hillel’s opinion that the blessing on the wine precedes the brocho on the holiness of the day.
Others see the humility and “ahavas habrios” love of others, prevalent in Hillel’s demeanor (Avos 1: ), which is essential in inviting and bringing people closer to “El Heharim,” their origins, by having them as guest on the Shabbos Table. (Minchas Aviv 2:)
There is another popular nusach or version that mentions “Kehillel Ukeshamai,” (Divrei Chaim, Sadigura, Shomrei Emunim, et. al.). According to some, it meant that there was no real Torah disagreement between them on this particular Shabbos approach, they simply were referring to their personal life experiences, and therefore different resulting conceptions and methods. Hillel suffered poverty, while Shamai did not. (Ikvei Yaakov p. 11).
Others explain that although in our days the Halacha follows Hillel, this stanza makes reference to the days of Moshiach, when the Halacha will follow Shamai. (Beer Hachasidus, quoting Arizal, p. 184).
Horav Dovid Pam Shlit’a pointed that Mishna Berura (250: 2) mentions that many Poskim maintain that Hillel himself would agree that Shamai’s opinion is better.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 4:04 PM |
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# 1430 Creative Question
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Q. Dear Rabbi,
I am a writer, and someone pointed me to a website where people can put up videos of themselves teaching any subject they feel they know something about.
People pay a monthly or yearly fee to have access to the videos.
Every month they take 30 to 50 per cent of the revenue they get from student membership, and pay the teachers--the people who made the videos-- according to what percentage their video was watched from the total of all the watched videos that month. For example if a person's video was watched 5% of the total time of all the watched videos, that person would get 5% of that months total revenue--from the 30 to 50 per cent that they put aside to pay the teachers. I hope I'm explaining this clearly
Some questions:
One is regarding Shabbos. People can go online anytime to watch the video and I would get paid for every minute they watch (according to the formula described above) People can watch it on Shabbos as well. Is this a problem?
Secondly, they want the teachers to give exercises for the students to do, and since I'm a writer, I would give writing exercises. Perhaps a Jewish person would watch my video on Shabbos and do my exercises on Shabbos. Is this a shaila?
I can also post videos that people can watch for free. This wouldn't give me income but would help promote my writing business.
In summary the questions are Can I post videos on this website for pay? Can I post videos on this website free of charge?
Thank you in advance for your response
A. On question 1347, regarding e-commerce & electronic transactions on Yom Tov we wrote: Horav Shlomo Miller’s Shlit’a opinion is that operations, sales and purchases, that are done automatically (on-line) by a preset program, where no human intervention is needed, are not different than any Shabbos timer that does melochos on Shabbos by itself, after being programmed before Shabbos.
Similarly in your case, since the setting of the teaching videos was done not specifically to be played on Shabbos, it is similar to a vending machine that operates constantly. Since the majority of the people using that website are Gentiles, and the pay received is not only for the Shabbos usage of the video, but for the whole month, (behavlaa), the Rov’s opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 9/8/2017 3:03 PM |
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# 1429 No Plucking!
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Q. Is a man allowed to remove or shave body hair for the purpose of helping to control body odor?
If so, is there a preferred method? Shinui?
If so, may it be done during the three weeks? The nine days?
A. On question 563 in regards for a man trimming his eyebrows if they are unruly and get into his eyes, or if his wife asking him to do it, we wrote; Shulchan Aruch (Y.D. 182: 1) rules that it is forbidden for a man to remove bodily hair growth that women usually remove such as hair of the armpits or the genital area, due to the “lo yilbash” or not dressing like a woman prohibition. However Mordechai (Shabbos 50: 327) permits in cases of great discomfort or pain. Avnei Yoshfe (Y.D. 91) accordingly permits trimming eyebrows, adding that women pluck those hairs and do not usually trim them. Nishmas Avrohom (Y.D. 182 p. 140) quoting Horav S.Z. Auerbach Zt”l that permits the removal of embarrassing excessive hair between the eyebrows, (unibrow). Similarly Levush Malchus (4: 13) permits trimming with scissors, but not plucking with pincers. (See also Chevel Nachalaso 13, Birchas Yehudah (Y.D. 9) and other Poskim quoted in their notes for comparable opinions. See also Bava Kama 117a, that Rebbi Yochanan had very long eyebrows that covered his eyes).
Horav Shlomo Miller’s Shlit”a opinion is that the eyebrows can be trimmed for the sake of one being able to see properly but not with the exactness and meticulousness typical in women’s facial treatment.
On question 1348 in regards to removing all hair from head as in “male pattern baldness,” in order to look cleaner or better using depilatory creams or similar, we wrote; Horav Shlomo Miller’s Shlit’a opinion is that there is no real heter or procedure to permit complete hair removal from head, including peyos. There are some biblical exceptions however, such as the metzorah on the day he is ritually cleansed (Vayikra 14: 8-9) and the nazir (BaMidbar 6:13,18) when the days of his consecration are fulfilled, in which all body hair was removed. However, doing it via drug ingestion, (if medically accepted) the Rov Shlit’a maintains that it probably would be permitted.
In regards to your particular question the same would apply. The Rov maintains that there are probably better common everyday methods to control body odor. Cutting hair short, without total removal is also a better option. Nonetheless, if removing all body hair besides the payos is recommended by doctors, it could be done when needed for medical reasons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/8/2017 2:38 PM |
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# 1428 Brochos - Like a Box Of Chocolates?
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Q. Shalom Harav
I recently was zoche to host a talmud chacham for a shabbos seudah. When it came time for desert. we served chocolate, and fruit.
Since the bracha on the fruit was recited first he asked for and alternative shehakol. When I asked him what the source was for not being able to make a shehakol on the chocolate, he explained a sevora; since the bracha of chocolate may very well be haetz, it may have been covered by the haetz recited on fruit.
Is there a source for this sevora?
yoshar koach
A. On question 562 in regards to the brocho on chocolate covered raisins we wrote: In the case of chocolate covering, some Poiskim opine that you anyway recite haetz on chocolate, although most disagree. (Minchas Shlomo 91:2, Shevet Halevy (ibid.) Teshuvos Vehanhogos (1: 187). Today it is customary to recite shehakol on chocolate. Question 1372 mentions: Horav Shlomo Miller’s Shlit’a opinion is that we should follow the opinion of most Poskim that the proper brocho on chocolate is shehakol.
The reason for the ones that maintain the blessing is haetz is that chocolate is produced from the beans of the cocoa tree, and in principle they are the fruit of a tree. The rational for most Poskim who maintain the brocho is shehakol, is that after being processed, fermented, dried, roasted and ground, you cannot distinguish any similarity to the original fruit. The Rov also added, that there may be a reason for reciting adama.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/4/2017 11:39 PM |
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# 1427 Cat In The Sack?
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Q. We are a family of Bnei Torah but we have had a cat for many years that grew up with our children and is like part of the family. The cat is old and sick, the vet says he has a kind of animal cancer and should be put down. We don’t know if it is suffering or not, should we follow his instructions? The vet says to have the cat cremated, is that correct or should we netter bury it in our back yard? Thanks so much for your advise.
A. Noda Beyihuda (Y.D. 2: 10) maintains that in hunting when it is permitted (not for sport) there is no concern of making the animal suffer, because “to kill animals or all types does not involve the prohibition of tzaar baalei chayim.” the actual killing is not considered causing an animal to suffer, and there is therefore no prohibition. Others disagree, Shoel Umeishiv (2: 3: 65) rules that the prohibition certainly applies to killing. He proves his case from the rationale presented by the Chinuch (440) for the mitzvah of shechitah. A similar principle emerges from the Ri Migash (cited in Shita Mekubetzes, Bava Metzia ).
Chazon Ish is quoted (in Dinim Ve-Hanhagos Mi-Maran Ha-Chazon Ish, 2: p. 40) as having been asked by a member of the family how a dying fly should be treated. The Chazon Ish responded that the fly should be killed, so as to prevent its extended suffering.
Horav Shlomo Miller’s opinion is that in your case, the assessment if the animal is suffering should be better done by the vet, who should also put him to sleep without suffering, when necessary.
As far as how to dispose of the body, the Rov recommends that it should be done in the most environmental friendly and legal way.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 4:37 PM |
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# 1426 Living The Dream
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Q. Dear Rabbi
What is Horav Miller’s opinion in regards to someone who had a repeated dream that he should not travel to a mishpacha simcha in Israel, because it will end in a tragedy, Can he go? Does he do hatavas chaloim?
A. Much has been written to explain the value of dreams in our tradition as there seems to be a degree of unclaraaaaity and ambiguity in the words of our Sages as to the worth of dreams. On the one hand, the Talmud states that dreams are one-sixtieth of prophecy (Berachos 57b), and a dream which is not interpreted is akin to an unread letter (55a). Yet at the same time the Talmud writes that no dreams are without nonsense (ibid., 55a), "Just as wheat cannot be without straw, so there cannot be a dream without some nonsense," and one's dreams are merely a reflection of what one is thinking during the day.. The interpretation of a dream depends on the explanation given by the interpreter (55b). As the Talmud makes clear, any dream can have either a good or a bad interpretation, and he may be at the mercy of the one who interprets it.
Shulchan Aruch (O.H. 220: 1- 2) describes the hatovas chalom ritual a person should follow when he experiences a dream that stresses and perturbs him, also the importance of the fasting, even on Shabbos to mend and rectify the dream. The above, should be done the same day and be accompanied with teshuva (Mishna Berura ibid. 6).
However, Shulchan Aruch (C. M. 255: 9) also rules that if a security was given to the now deceased father and the son does not know if his father received it or where he placed it. If he is then informed in a dream (Tur explains; even by the father himself), where the money is to be found, the amount and to whom it belongs. And behold, he actually finds that correct amount of money at that same place, he can keep the money for himself, since the words of dreams do not make a difference. (The S’ma, ibid. 29, explains that the part of the dream informing to whom it belongs, may not be true).
Tashbatz (2: 128) elucidates that dreams, their meaning and validity is a complex issue and depend on many different factors around and about them, such as who had the dream, who was the informer of the dream, etc. Orchois Tzadikim (Shaar Haemes) maintains that a person trained and disciplined in telling and thinking only the truth, will experience similar dreams. In general, Tashbatz writes, that some vivid or repetitive dreams can create a situation of doubt as to their veracity, and one should treat them as such. Therefore, when they involve a monetary issue, as a rule possession trumps and the monies or obligations stay where they are. However, Emek Shaila (Miketz, Sheilta 29: 15) adds, that following his ruling, when dealing with prohibitions (or mitzvos) such as if one dreamed, that a certain food (of his) is not kosher (on a Biblical level), he should treat it as a doubtful Biblical prohibition and it remains forbidden.
Horav Shlomo Miller’s Shlit’a opinion is that in your case, since it involves a mitzva of traveling to Eretz Yisroel and partaking in someones simcha, you should follow the rule of the Shulchan Oruch (O.H. 220) quoted above. The Rov recommends to do hatovas chalom and give tzedaka as pidyon nefesh. (redemption of the soul).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:57 PM |
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Important Numbers
