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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1425 On Cloud Nine?
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Q. Is dreaming about or choosing the number nine also represented on the letter Tet (see question 1424) also a good siman or a lucky number?
A. Pri Chaim (Komarner Rebbe) on parshas Vayetze mentions that it is indeed also a good siman. This is based on the posuk: “And Leah said,(Ba Gad, written in one word Bagad) "Luck has come"; so she named him Gad.” The gimatrya of “bagad” is nine. He explains that the month of Elul is represented also on the number nine and letter Tet. Since Moshe Rabbenu ascended on that month to heaven to bring to earth the second set of luchos that contain two letters Tet (netuya, yitav), as opposed to the first broken luchos, were there is no letter Tet.
He adds that Elul is completely tov and rachamim, unlike Tishrei, that also contains the Yemei Hadin.
Ben Yehodoya (Baba Kama p. 126) mentions that number nine is the best of numbers and stands forever. He explains that every time you multiply nine by another digit, the resulting ciphers, when added result in nine.
Horav Shlomo Miller Shlit’a added that from the month of Teveth, when the days get longer, a new year of light begins and Elul is the ninth month.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:50 PM |
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# 1424 Tet Is Tov
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Q. How true is it that if one dreams of the letter "טּ" (tet) at night when they're sleeping, it's really a good siman?
Thank you!
A. See question 1426 in regards to the validity and importance of dreams. Indeed the Talmud (Baba Kama 55a) teaches that it is a good (beautiful) sign for one to see the letter Tet in a dream. The Talmud explains that although there are many occasions where the letter Tet appears at the beginning a word with a negative connotation, since the very first time it is presented in the Torah is by the word Tov, that beginning represents the true essence of the letter. Ben Yehodaya (p. 125) adds that the numerical value of the word Yofe (as in siman yofe or a beautiful sign) is 95, equal to the gimatrya of the words Bachalom Tov.
Ben Yehodaya quoting Ginzei Yosef also adds, that at the end of days when the powers of tumah and impurity will disappear, the world will be compared to the letter Tet. Namely it will be enclosed and protected from all sides, leaving open, as with a secure door the top side, representing Hashem’s care and shelter to all of His Creation.
Horav Shlomo Miller Shlit”a added that Menachem Ben Saruq explains that the term “Vayeit” – and Moshe stretched out his hand over the sea” (Shemos 14: 27), is exceptional in that the root of that word is only on the letter Tet. Symbolically, all those portents and saving miracles, were also done with the strength of the letter Tet.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:48 PM |
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# 1423 A Cover Up
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Q. What is the reason for the custom to cover pictures in a house of mourning? Why was the custom enacted, seeing as photography was non-existent before 5587?
A. See question above in regards to covering mirrors. Shulchan Aruch (O. H. 90: 23) discourages (Rema ibid., prohibits) praying in front of decorated clothing and art work as it may interfere with one’s necessary concentration on the tefila.
Orchois Rabbenu (1: p. 57, 188) mentions that the Steipler Gaon zt”l would not daven shemone- essrei in a decorated suka. See also Kaf Hachaim (ibid.).
Poskim also mention that praying in front of a human picture, even of a Godol or great sage, is prohibited as it may seem that you are davening to him, ( Vayishma Moshe p. 269).
Others add that in a mourners house, art in display may be adding joy to the viewers and should be avoided (ibid.)
Horav Shlomo Miller’s Shlit’a opinion is not to daven facing any picture.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 9/1/2017 3:43 PM |
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# 1422 Mirrors Mirrors On The Walls
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Q. On a shiva house, does one uncover the mirrors on Shabbos?
Why do some people remove the mirrors from the wall in the house of mourning, when the vast majority just covers them?
A. Poskim offer different reasons for the covering of the mirrors in a house of mourning.
1) Since tefilos are said on site and one should not daven in front of a mirror, as it may be seen as praying to one’s own image. (Ridvaz 1: 106, Mishna Berura 90: 71- Chelek Levy: Y.D.132). thus covering should be sufficient and on Shabbos the avelim usually attend shul.
2) Mirrors are used for personal grooming and embellishment, activities that create joy and are discouraged during avelus, when one rents his clothing, does not bathe and change garments. It is a time for introspection and soul searching. (Keser Shem Tov 1: 704, Kol Bo p. 262)). Covering should be sufficient. but this may apply even on Shabbos. (Nishmas Yisroel 10: 1: p. 216)
3) Spirits and mazikim are attracted and may be present at the mourning house. They seem to be more apt to create damage on a mirror’s reflection (Ginzei Yosef 143, Nitei Gavriel - Avelus 1:92: n. 16). Covering should be sufficient. but this may apply even on Shabbos. (Nishmas Yisroel 10: 1: p. 216)
4) A reason similar to why they used to turn the beds in an ovel’s house. It represents the marriage relationship avoided on mourning. Mirrors would carry an analogous connotation. (Droshos Chasam Sofer 2: p. 387 – Nitei Gavriel ibid.). Covering would be insufficient, as it is with the beds, but similarly it is not done on Shabbos. ( Nitei Gavriel ibid. - Nishmas Yisroel ibid.)
In practice, Horav Shlomo Miller’s Shlit”a opinion is to uncover the mirrors in honor of Shabbos, unless there is a minyan at home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/1/2017 2:37 PM |
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# 1421 Together Is Better
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Shalom Aleichem Harav!
Q. I daven in a minyan that davens nusssach sefard; most of the mispallilm are not well versed with the nussach and revert to nussach ashkenass. The question is regarding the 13 attributes by tachanun; does it need to be recited by the whole minyan or at least 10 ?
Since the tzibur isn't accustomed we usually have at most 4 people saying the middos.
A. Tur (O.H. 565) quotes Rav Nosson that the 13 midos require a minyan for their recitation, and wonders why, since it is not a “dovor shebekdusha.” However, Beis Yosef (ibid.) citing Rashbo asserts it is a most holy recitation, and therefore requires a minyan. His argument emanates from the origins of this unique tefila, as our sages teach; Hashem covered Himself alike a shliach tzibur and demonstrated to Moishe, how the people should pray, so He will surely answer them. Shulchan Aruch (ibid. 5) rules accordingly. Mentioning that without a minyan they cannot be recited as a tefila and supplication, but they can be recited as one reading the Torah. Mishna Berura (ibid. 12) explains that he should read it with the taamim an intonations usually uttered then.
Poskim disagree, whether you require at least six people to recite the attributes at the same time, or just the mere presence of a minyan suffices, and they may be recited by others a bit latter when they reach that place in tefila.
Horav Shlomo Miller Shlit’a advises to make short the recitation, and just mention the thirteen midos without the rest of the accompanying oration, so everyone will say it at the same time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/1/2017 2:23 PM |
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# 1420 Call In Sick
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Q. What is the reason for the custom to say that someone has "yener machla" instead of saying he has "cancer"?
A. Horav Shlomo Miller’s Shlit’a opinion is that this reflects a Talmudical principle (Brochos 19a). The Talmud relates that, during the levaya, the mourner would stand and justify Hashem’s judgment, saying: Master of the Universe, I have sinned greatly against You, and You have not collected even one one-thousandth of my debt... then Abaye asserted that a person should not express himself in that way, as Rabbi Shimon ben Lakish said, and it was also taught in the name of Rabbi Yosei: One must never open his mouth for the Satan to find a way to accuse him, i.e., one must not leave room for or raise the possibility of disaster or evil, since Satan may bring it on him.
See also Shulchan Aruch (Y.D. 376: 2) that a visiting dignitary should not tell a mourner or the ill person he is visiting, and who want to stand up in his honor, to stay or remain as they were, since that could be interpreted, that he wishes they remain in their sickness or their mourning.
The
Rov added that someone justifying his absence at an event he was expected to attend,
claiming being unable because of health issues, does not constitute an act of “Al iftach
peh,” since people are often not feeling completely well.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 8/31/2017 10:59 PM |
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# 1419 Don’t Look - Just See
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Q. Can you tell other people about a solar eclipse?
A. On the introduction to Chidushei Hagranat (p. 14- relating the life-history of Hagaon Rav Naftoli Trop zt”l) the following is quoted: Rabbi Shmuel Pliskin zt”l, a talmid of the Yeshiva in Radin, in an article published in the monthlyTorah Journal titled “Bais Yaakov” (Elul 5722/1962, Page 13 – relates that the Chofetz Chaim instructed the residents of Radin to view a solar eclipse (that occurred in Radin) to see how the Ribono Shel Olam slowly ceases the koach of the mighty sun, which is worshiped by some nations as an Avoda Zarah, to show that the sun was nivra (created) and is a not a borei (creator). He adds that next to the Yeshiva building, the bachurim were standing… and Rav Naftoli, the Rosh Hayeshiva was looking through a soot coated glass… and in awe exclaimed; you should not look (into the sun), but you should see and understand.
Horav Shlomo Miller’s Shlit’a opinion is that indeed, if someone was to have a correct and propitious intention in his act of witnessing the greatness and beauty of Creation, as the Chofetz Chaim had, he would be commended for his participation, as he would for any similar mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:36 PM |
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# 1418 Eclipsed Blessings
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Q. Does one make a brocho (ose mase bereshis) when watching the solar eclipse?
A. We do not find in Talmud or Shulchan Aruch that our sages instituted any blessing for eclipses;
although a bracha is recited on other constant niflaos and wonders of Hashem’s Creation such as thunder, lightning, meteors and comets and according to many Poskim even earthquakes. Contemporary Poskim maintain that we do not recite a brocho on eclipses. (Orchois Rabbenu (1 p. 95) and Shaarei Brocho (21: n. 73- Shaar Hoayin 7: 6 n. 13, mentions that Shevet Halevy was in doubt).
Ase Lecha Rav (5: 7) explains that ose maaseh Bereishis is only recited for natural events, which are part of the positive Creation of Bereishis. The Talmud (Suka 29a) adverts that a likui chama, is an outcome of man’s sinful conduct. It is a threatening sign of a time of din and judgment. Most commentaries assume that likui chama refers to solar eclipses, although it is quoted that Horav Yoinosson Eibshutz zt’l maintained they were sunspots. (It is questionable how in 1751, without telescopes, sunspots could be observed).
Horav Shlomo Miller’s Shlit’a opinion is similar. On question 708 on this forum in regards to the Aurora Borealis lights, we wrote that: Although the Northern Lights is a display of one of the most striking and magnificent phenomena in nature, Horav Shlomo Miller’s Shlit”a opinion is that since this event is not recorded in the Talmud or Poskim directly, one should recite Ose Maase Bereshis without the name of Hashem. However, for an eclipse one should not recite this brocho, even without Hashem’s name. This being similar to what the Talmud (Brochos 40b) mentions, that we don’t recite a blessing on
a produce that emanates from scourge or the opinion of the Tumim (97) on why we don’t recite a blessing on giving tzedaka, since it involves the curse of poverty.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:34 PM |
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# 1417 Don’t Follow The Sign?
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Q. The Mishnah Berurah (beginning of siman 229) says that one should not publicize the sighting of a rainbow because it is like Lashon Horah. Should one also refrain from publicizing the event of a lunar eclipse which, according to popular translation of the gemora (Sukka 29a), is referred to as a bad sign for Jews?
A. Although Mishna Berura (229: 1) quotes from Chaye Adam the term “motzei dibo” is does not refer or imply the common lashon hora meaning, but rather conveying something that may be harmful or proscribed to another, as gazing at the rainbow may be. (Taanis 16, Remah, Mishna Berura ibid 5).
However, in regards to announcing or publicizing a lunar eclipse, Horav Shlomo Miller’s Shlit’a opinion is that it is different than a rainbow.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:32 PM |
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# 1416 The Late Boomer
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Q. Until when can the father of the bar mitzva boy say the bracha of baruch sheptarani, if he didn’t say it at the bar mitzva?
A. Although, we don’t recite this brocho with the name of Hashem, Poskim (Ketzos Hashulchan 65, Michtam Ledovid 13) maintain that it should be said until thirty days after the bar mitzva.
Horav Shlomo Miller’s opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:30 PM |
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# 1415 Bless One’s Lucky Start
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Q. What is the proper procedure to follow when teaching a youngster who is not yet completely religious (baal teshuva) to start making brochos before eating; should he abstain from a brocho if the food is likely kosher but does not have a hechsher? Or should he only refrain when the food is undoubtedly treif, such as non-kosher meat or meat and milk?
Does one make a brocho is he has to eat non-kosher meat because of pikuach nefesh?
A. Horav Shlomo Miller’s Shlit’a opinion is that if the food is likely kosher even if it does not have any certification, (it may contain non-kosher ingredients that bedieved, after the fact would be permitted in need), if it cannot be avoided by the not yet completely baal teshuva youngster, he should be taught to make a brocho. However, when the food is certainly not kosher, as meat or meat and cheese, he should not recite a brocho.
Poskim disagree if one recites a brocho is he has to eat non-kosher meat because of pikuach nefesh. Rav Yerucham quoted in Bais Yosef (O.H. 204) maintains he does not. However, Shulchan Aruch (ibid. 9, and 196: 2)) follows the opinion of the Rosh and Rambam and rules to recite a brocho before and after. Mishna Berura (ibid.48 and 5) explains that since he is eating something that because of his extreme delicate condition is not only permitted, but constitutes also a mitzva to eat and save his life, he should recite the corresponding brochos. Mishna Berura adds (204: 48) that if he finds the food disgusting and nauseous, he should not recite any brochos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:20 PM |
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# 1414 The Life Of The Party
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Q. Until when can the family of a bar mitzva bochur make a seuda after the day he became of age?
A. Maharam Brisk (2: 68) and other Poskim maintain that the correct and best time for the bar mitzva seuda is on the day the bochur actually begins his obligation of keeping mitzvos (Bo Bayom).
Pischei Teshuva (Y.D. 217: 16) quotes Chavos Yoir that up to three days after the birthday one may still celebrate the seuda, since the imprint is retained and the impression still remains, as we similarly find in regards to the takonas Ezra of reading the Torah at least within three days.
However, many postpone and celebrate the main seuda on the Shabbos after, even when the Bo Bayom was at the beginning of the week, as they want to include the guest that may not be able to attend on a weekday. Nitei Gavriel (Bar Mitzva 16: 8) quotes Mogen Avrohom, Divrei Yatziv, et. al. And mentions that so was the tradition of the Chasam Sofer, Ksav Sofer and others).
Nonetheless, Poskim stress that the bar mitzva bochur should impart and say his drosho (traditional bar mitzva Torah-speech) at that occasion to ascertain it is a seudas mitzva. Maharam Brisk (ibid.) maintains that when the bochur has not yet learned properly his drosho, one may postpone the seuda until he is properly prepared.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:11 PM |
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# 1413 Catch The Name
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Q. Regarding the opinion of Rav Miller shlita that one who davens in English should at least say the names of Hashem in the Holy Tongue - what should one do with the phrase "Hashem Elokeinu vaylokay avosaynu"? Should one recite this entire phrase in the Holy Tongue, even though the rest of the prayer is in English? Is it derech eretz to mix languages within a single sentence or prayer when speaking to the Borei Olam?
A. Horav Shlomo Miller’s Shlit”a opinion is that it is best that one should recite the complete brocho section of Hashem’s names at be beginning of the amida in Lashon Hakodesh; that is from Baruch Ata until Elokei Yaakov. The same applies to other blessings. He added that effort should be constantly dedicated to advance and achieve proper Hebrew pronunciation as soon as possible. One may use a transliterated sidur when so needed. See question 1266 and 1003 in this forum.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 2:06 PM |
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# 1412 Red Strings Attached
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Q. May one wear a red string around his wrist while walking in the public domain on Shabbos, if one is accustomed to wear such a string during the week to ward off ayin hara?
A. On question 1113 on this forum we wrote; “Poskim disagree as to the propriety of this popular segula. Orchoseicha Lamdeni (140) prohibits wearing it on the hand. Hakoton Vehilchoisov (81) quotes a reponsa from Hagrach Kanievsky Shlit”a, ruling that one should abstain from placing such string on a minor to protect him from ayn horah (evil eye), since it may be similar to what the Tosefta (Shabbos 8: 4) considers to be one of the “ways of the Emorites.” However, he mentions that the above may be restricted only to tying the red string on the finger and may not apply to other bodily parts. He quotes such a tradition from the Yerushalaim’s elders, namely to go around Kever Rochel seven times with a red string, before placing it around the neck of the ill. Yechave Da’as (6: 50) asserts that what is not recorded in the Talmud itself, will not be prohibited for being “the ways of the Emorites.”
Be’er Moishe (8: 36) maintains that tying the red string on the hand or the carriage of a child, is a tradition that many used to keep. It is included in the minhagim of our elderly mothers that the Rashbo advises not to belittle, since they have their roots on holy high-ground; even if we do not understand now their reason. He quotes similar opinions from Kol Bo on mila (p.129) who relates that the Yismach Moishe would advocate the use of the red string for perilous pregnancies. Vayizbor Yosef (115, p. 409) permits the use of a red string chain with a ruby pendant, as long as the intention of its use is for heaven’s sake. Some maintain that the origin of the red string remotes to Kolev’s and Pinchas advise to Rochov, to save herself by keeping the “Tikvas Hashoni” in her window.
Others claim that it goes back to even earlier times: to the birth of Zerach, son of Yehuda and Tamar. The posuk (Bereshis 38: 28) reads; And it came about when she gave birth, that he (the infant) stretched out his hand. So the midwife took and bound a crimson thread on his hand, saying, "This one came out first."
Horav Shlomo Miller’s Shlit’a opinion is that one should maintain the minhagim and traditions of one’s family.”
In regards to carrying it on Shabbos where there is no eiruv. Horav Shlomo Miller’s Shlit’a opinion is that the red string is similar to a kamia (an amulet or charm). A kamiah is an item which is supposed to contain supernatural powers for providing safety, healing and the like. Such items can be a parchment, a symbol item, an herb or similar.
Shulchan Aruch (O.H. 301: 25) rules that a kamia that has not been verified to be effective, one may not go out with it into a public domain on Shabbos, because we suspect that perhaps it does not work at all and therefore does not have the status of an ornament. Therefore, even if one always wears a red string, he should not carry it where there is no eiruv on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/25/2017 12:05 AM |
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# 1411 Eliahu Davens Mincha
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Q. The Gemara in Brachos says be carful in the Tefilloh of Mincha because Eliyahu Hanavi was answered on Har Carmel by mincha.
I was wondering how is this a proof? Did he attempt to daven at other teffilos and was only answered by mincha?
In addition what exactly prompted him to daven so fervently? Didn't he receive a specific command to build an alter from Hashem and thus knew he would be Matzliach?
Shkoyach
A. Meforshim explain that Eliahu chose tefilas Mincha so as to give ample opportunity to the Baal’s prophets to exercise fully their false believes. They served their deities mainly during the time the sun ascended until the noon. When they didn’t receive any response, it was the time of Mincha already, and he was answered at that time.
Horav Shlomo Miller Shlit’a pointed out, that although Hashem instructed Eliahu to bring the korban, He did not tell him that a fire would descend from heaven and consume it. That was Eliahu’s idea and choice of the portent and sign that would convince the people. He needed to pray fervently that Hashem should agree with him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 11:35 PM |
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# 1410 Braid The Bread & The Bride?
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Q. It appears to be universally Jewish to make braided challos for Shabbos. Since all authentic Jewish customs have deep roots and have been started by great people and deep thinkers, what is the intent or the connection to Shabbos of braided challos?
We thought of Hashem's braiding of Chava's hair on Erev Shabbos, but could not think of any causation between the two subjects, just correlation.
A. Sefer Aguda (Baba Kama 7: 102) counts as one of Ezra’s enactments, that women should bake early on Erev Shabbos.
Minhagei Betzias Lechem Mishna (p. 11, 12, 13 - Chaye Moshe p. 8 – Nitei Gavriel, YomTov 2: 7: n. 10)) explain that the form of the challos, is based on a teaching of the Arizal. He maintained one should bake twelve challos representing the lechem happonim. These twelve are divided into two distinct groups of six as was the showbread. Quoting Sidur Iyun Tefila (ibid. n. 28), he further elucidates that each chala should be braided from six different rolls of dough, thus representing the six breads of lechem happonim, that similarly were grouped and framed on each pile or set on the Showbread Table.
Chabad.Org provides the following reason for braiding challos; “Shabbat represents the idea of unity. The six days of the week are the paradigm of diversity. They are like the six directions in our three-dimensional world—north, south, west, east, up and down. During these days we are in a search outward, full of action and initiative, trying to master our environment.
Shabbat, on the other hand, represents the inner point. Shabbat points inward, and is full of the unity and the peace that comes with unity. That is why we greet one another with “Shabbat Shalom,” Shabbat of peace and unity. Shabbat also represents the innerness of absorbing the blessing from the six workdays and directing them to our homes and our lives.
Perhaps the braiding of the challah, which is eaten at the Shabbat table, also represents this idea of unity: how we tie everything together, bringing all the diversity in our lives together for a peaceful harmony and unity that only the Shabbat can achieve.”
Another reason mentioned for those who plait only three braids. (Ohr Sameach – ohr.edu) “The three braids are symbolic of the commands to observe Shabbat that appear in the Ten Commandments One braid represents the word "Zachor" - "Remember." A second braid represents the word "Shamor" - "Guard." The third braid is for "b'Dibbur Echad" - that these commands of "Remember" and "Guard" were said by G-d simultaneously and as one unit.”
Horav Shlomo Miller Shlit’a hinted that there may be more reasons. He mentioned that his parents had a minhag to bake challos on Hoshana Rabbah and Erev Yom Kippur, that resembled the crossed hands and spread fingers of a cohen in blessing.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 11:16 PM |
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# 1409 Water Therapy?
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Q. Do you make a brocho when drinking water from a mineral spring that has therapeutic value and also has a good taste?
A. 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 10:35 PM |
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# 1408 Closed Door Policy
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8) Q. I would like to know the opinion of HaRav Miller shlita regarding the following matter:Sometimes I am at home with my father and grandmother (mother’s mother) – both not yet religious. If I need to leave the house (to daven), am I allowed to leave even though they will lock the door (or sometimes I lock the door) and be in yichud? They do not understand the need to leave the door open, and even if the door would be left open, doing so does not necessarily help if we are not expecting any visitors.With blessings for a kesiva vechasima toiva to the Rav shlita and to Rabbi Bartfeld.
A. You may consider setting up an inside security camera on the common areas being shared (See questions 346, 878 and 974 on this forum). You may want to leave a hidden key on the outside permitting you or other family members unannounced access to the locked house.Horav Shlomo Miller’s Shlit”a opinion is that in principle you are not to be held responsible for the actions of your parents.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 10:29 PM |
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# 1407 Don’t Get Carried Away
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Q. Are women allowed to carry a Sefer Torah?
A. Teshuvos Vehanhogos (4: 238: 7) quotes a difference of opinion if women are permitted to stitch and sew the parchments that comprise a Sefer Torah. Although he is stringent, he explains the reason of the
ones who are lenient, namely, that the stitching may not be an essential needed act, also at that stage it is not a Sefer Torah yet. Yalkut Yosef (Tzitzis Tefilin and Safrus p. 679) mentions that there was a tradition in some places to honor women at the siyum ceremony by allowing them to stitch a loop that joins the “yerios” together. However, his opinion is also to be stringent. See also Minchas Aviv (1: p.51) in regards to the mitzva of a woman writing a Sefer Torah.
During the tefilah women pray separately and do not take part in any act that would require them to carry a Sefer Torah.
Shulchan Aruch (Y.D. 282: 9) rules that all people who are in a state of tumah or impurity including women during their period may hold and read a Sefer Torah, as long as their hands are clean. Remoh (O.H. 88: 1) maintains that women even in impurity can touch a Sefer Torah, however the common tradition in their cities was to abstain.
Horav Shlomo Miller’s opinion is that in general
women should refrain from carrying a Sefer Torah, if not in need (for
the necessary benefit of the Torah). They should therefore abstain
from making and dancing their own hakafot carrying a Sefer Torah or
taking around themselves a Sefer Torah on the women’s section for
the other women to kiss.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/18/2017 7:08 PM |
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# 1406 Mazal Tov, Mazal Tov?
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Q. We say that the month of Av has a bad mazal. I have scheduled a necessary medical surgery on the third week of the month, should I postpone it for another month?
A. Shulchan Aruch (O.H. 551: 1) rules that from the beginning of the month of Av one should minimize joy. He adds that it is a month when the mazal is inferior and unfortunate (reiya mazleh), and one should avoid going to trial on this month. Beir Heitev (ibid 2) explains that from the Talmud (Taanis 29a) it would seem that it applies to the complete month. Mishna Berura (ibid. 2) quotes from the Zohar that at least one should abstain until after Tisha Beav.
Kedushas Levi mentions that the month Av is divided into two distinct sections. Part one belongs to Arur (accursed, implied by the alef of Av) and part B stands for baruch (blessed, inferred on the beis of Av), and this lat one contains good mazal.
Chasam Sofer (Droshos 2: p. 331) maintains that a new month begins with Tisha Beav and is named Menachem. Tisha Beav is day one of that new month (See Yerushalmi – Taanis 4: 5, and Yechezkel 26: 1; It came to pass in the eleventh year on the first of the month, that the word of Hashem came to me).
However, Machazik Brocho (Chida 551) and other follow the Beir Heitev’s opinion that the “reiya mazleh” extends for the complete month.
See also question 852; regarding if it is proper for one to salute others from Tu Beav onward with the blessing of Kesiva Vechasima Tova.
Horav Shlomo Miller’s Shlit’a opinion is that in need a person can be lenient after Assara Beav. (Tenth of Av).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/11/2017 2:21 PM |
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Important Numbers
