|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
|
|
|
|
|
# 1606 Heaven On Earth
|
|
|
Q. What is the source for saying Parshas Haman on the third day of the week of Beshalach? Is this an accepted segula for parnassa that one should follow?
A. The Tur and Beis Yosef (O.H. 301), as well as the Mishna Berura (1: 13) mention that it is a segula (remedy and protection)for parnassa, support and livelihood, to recite the Parshas Hamon every day. Perisha and Mishna Berura quote the Yerushalmi Brochos that maintains that one who reads Parshas Hamon every day, is assured that his sustenance will not be diminished. The reason is to inculcate the belief that parnassa is Heavenly given, and just like by the omer of mon, working harder and collecting more, did not contribute to a greater degree of sustain or wealth. They also mention that it could be recited on Shabbos.
Yalkut Menachem quotes that Rebbe Menachem Mendel of Rimanov zt”l asserted that it is a Segulah for Parnassah to recite Parshas Hamon on the Tuesday of Parshas Beshalach. (See Nitei Gavriel – Purim 1: 3). This minhag has become recently, due to social media communication, more popular.
Horav Shlomo Miller Shlit’a opinion is that one should follow the Tur and Poskim mentioned and his family minhogim. When recited on Shabbos, one should not add the accompanying tefilos for parnosso said during the week.
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/1/2018 12:34 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1605 The Rights Of The Left
|
|
|
Q. My young son is left-handed, with which hand should I teach him to lift the becher to make kiddush?
A. Shulchan Aruch (O.H. 183: 5) rules that a left-handed individual holds the koss of birchas hamozon in his dominant left hand. However, Magen Avrohom (ibid. 9) questions that the Mechaver contradicts himself since in regards to a lulav (O.H. 651) he behaves as the rest of the people and holds the esrog in his dominant left.
A number of explanations are given, (Ohr Letzion (2: 20) maintains that there is a difference between blessings on mitzvos, on which it is important to honor the mitzva, therefore the left-handed relinquishes his nature and behaves as everyone else. When reciting birchas hanehenin, that by definition are a recognition and a declaration of thanks for a pleasure one enjoys, he uses the left hand since he is most comfortable with it.
Imrei Shem (10: 5; p. 126) asserts that for all purposes, the ruling on lulav is main. The reason why birchaz hamozon is different is simply to avoid spilling the wine, especially when reciting a lengthy brocho, as bentching is.
Horav Shlomo Miller’s Shlit’a opinion is the you should teach the lefty youngster to use for kiddush and bentching his dominant left hand as the Remo and Mishna Berura (ibid.) rule.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/27/2018 12:29 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1604 Taking Forever?
|
|
|
Q. A bris milah is a seudas mitzvah. Does this apply even if one is not able to stay for the seuda, but takes food and eats it on his way to work, or saves it for lunch or supper? The naf kamina (difference) would be during 9 Days - if one took food from a bris, which was meaty, can he eat it on his way to work (no longer at the location of the bris)? Or if one made a vow to eat bread only by a seudas mitzvah, can he take bread from the bris and eat it later on in the day, or only at the location of the bris? There are many people who take food from a bris, whether to eat on the way to work or to give to others.
A. Horav Shlomo Miller’s Shlit”a opinion is that a seudas mitzva is basically considered as such, only in the place designated for the seuda to take place. Nonetheless, there is still an inyan and spiritual benefit to share and partake with others the remnants of that seuda, when permission is granted to take with the remnants.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/26/2018 3:52 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1603 The Rise of the Rice
|
|
|
Q. Is there a problem wetting and using rice paper on Shabbat? I'm not sure I totally understand how it works, but it is unusable in its packaged state until it is soaked in water. It transforms from a brittle paper to a malleable sheet that can be rolled. It is totally unusable in its dry form, as far as I can tell. I feel like it could be Makeh BiPatish, even though it is has previously been wet and then dried. Thanks
A. The ingredients of edible rice paper are white rice flour, salt, and water, although tapioca flour and other ingredients may be added. The mixture is then placed on a heated flat surface; dried and turned into translucent round or square sheets. It is usually sold in packages of dried thin, crisp, translucent sheets, wrapped in cellophane or plastic bags.
The sheets are dipped briefly in hot water to soften them, then wrapped around a different choice of fillings, turning them into fresh summer rolls (salad rolls) or fried spring rolls, similar also to wraps or tacos. The wrapping paper is consumed.
Shulchan Aruch (O.H. 318: 4) rules to prohibit washing in hot water certain kind of fish that requires minimal soaking to make it ready, because of bishul prohibition. Similarly, Mishna Berura (ibid. 37) and Biur Halocho (ad loc) maintain that there is no prohibition of tikun keli or makke bepatish on foods when prepared with cold water.
Horav Shlomo Miller’s Shlit’a opinion is that although there are opinions that maintain there is tikun keli on foods, the Halacha follows the Mishna Berura, specially on end-changes that could be reversible. Therefore, there is no problem on wetting with cold water rice paper and preparing it to be used in Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/25/2018 2:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1602 The Benefit Of The Doubt
|
|
|
Q. If one has a doubt if he davened on Shabbos, or if his davening was done correctly or for whatever reason may have been done incorrectly, can he eat? There is no solution to say a voluntary prayer on Shabbos.
A. Horav Shlomo Miller Shlit’a suggested he should ask the shaliach tzibur to have him in mind during the amida repetition and comply by listening to it. The Rov stressed, that the prohibition to eat before davening applies only if one has to daven. When one is exempt, as in our case when out of doubt one is exempt of praying, one is permitted to eat the seuda of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/25/2018 3:44 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1601 Shake Someone’s Tree
|
|
|
Q. There is a bachur who placed his hat and jacket on a tree during Shabbos (or before Shabbos). Is there any heter to remove it from the tree on Shabbos to avoid the great embarrassment of davening without the proper attire that is worn by all bnei Torah when they stand before Hashem in prayer, and the embarrassment of appearing without the proper attire in front of great rabbis who are visiting the yeshiva's camp? Kavod habriyos pushes aside a rabbinical restriction. Let us assume that it is not possible to borrow, or he is embarrassed. To note that if there would be a shofar on the tree on Rosh Hashanah, one could not remove it even though he will neglect a positive commandment of the Almighty, but perhaps this case is different.
A. Shulchan Aruch (O.H. 336: 13) and Mishna Berura (ibid. 59) rule that it is prohibited to hang or place anything on a tree on Shabbos. Our sages also prohibited using an item hanging or leaning on a tree, or placing articles on a branch as an extension of the prohibition.
Horav Shlomo Miller Shlit’a suggested to ask a Gentile, if available to remove the jacket from the tree, thus creating a shevus de-shevus or a double rabbinical prohibition permitted in need or for oneg Shabbos. (See question 753). It could similarly be removed while still ben-hashmoshos or twilight, before the beginning of Shabbos.
However, the Rov maintains that one may not remove the jacket even with a proper shinui, such as using the elbows or one’s shoulders, since the issue involved is not only a muktzeh prohibition, but also a g’zeirah for avoiding cutting parts of the tree if one would be permitted to use it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/24/2018 5:04 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1600 Good To Hear Your Voice
|
|
|
Q. Re-prior question 1593 in regards to reading shnaim mikra by using a voice vibrator that creates words. There are other available methods to help the patients who have undergone a laryngectomy. This methods don’t involve using external electronic apparatus but rather the physical changes of surgery and they change the voice in tone, strength, clarity etc. Is the changed but nonetheless understandable voice, after undergoing such an operation still considered a voice not only for shnaim mikro but for krias shema, tefila, brochos, etc.?
A. Horav Shlomo Miller’s Shlit’a opinion is that since no external artificial components were added to the human voice producing apparatus inside the body, it is still considered a natural and normal voice. Therefore the voice remains valid for compliance to all mitzvos that depend on the utterance of words, such as shema or tefila.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/21/2018 1:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1599 See The Light?
|
|
|
Q. What is Horav Miller’s opinion on using the Shabled lights on Shabbos? it has a Star K and other hecherim. It is basically a small drawer covering a bright LED light, that stays on the whole Shabbos. You control the amount of light by opening and closing the drawer. (pictures included).
A. Horav Shlomo Miller’s Shlit’a opinion is in principle to agree to Horav Moshe Heinemann’s Shlit’a certification of the Shabled light use, when left turned on the entire Shabbos and when only the drawer is opened or closed to control the amount of light emitted.
However he disagrees with the New Square Kashrus Council certification that permits moving the unit when permitted utensils such as a watch or jewelry are placed inside the drawer. The reason being, is that the Rov considers the unit to be muktza machmas chisaron kis, since it is an electrical utensil dedicated to giving light that one does not usually use for any other purposes, even when another object is placed on the unit’s drawer. (See similar in Piskei Teshuvos 308: 2: n.9).
Therefore, it cannot be moved even when one needs its place, (lertzorech mekomo), or its use somewhere else (letzorech guffo).
In essence, this new light is not in Halacha much better than the one offered by Kosher Innovations on 2004, that could also not be moved from its place.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/19/2018 3:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1598 Not Invited to The Weeding
|
|
|
Q. Is there an issur to offer a taste (of marijuana liquid tincture – see question above), to someone else? Is there a Chilul Hashem issue when using it in public?
A. As mentioned in the previous question, Horav Shlomo Miller’s opinion is that the use of recreational drugs should be avoided. Therefore, it would be forbidden to offer it to anyone else who does not require it for medical reasons. The prohibition is similar to feeding someone non kosher food, and it involves “lifnei iver” (placing a stumbling block in front of the blind) or “mesayea l’dvar avera” (helping someone transgress a prohibition).
When done in public it would incur Chilul Hashem also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 1/19/2018 1:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1597 Let Them Eat Cake
|
|
|
Q. See question above - What bracha would you make? (on tincture - a liquid concentration of the marijuana plant. You just put a few drops on the tongue).
A. If the food is permitted, Shulchan Aruch (O.H. 210: 2) rules that on tasting food, when the food is not swallowed you don’t recite a blessing, even when significant quantities are involved, such as a mother chewing food and then feeding it to her child. (Mishna Berura ibid. 18).
Horav Shlomo Miller’s Shlit’a opinion is that even when the food is absorbed by the tongue or the palate, you do not recite a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 1/18/2018 9:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1596 A Certified Kosher Pot?
|
|
|
Q. Does the now available tincture require a hechsher? (It is a liquid concentration of the marijuana plant. You just put a few drops on the tongue; see question above).
A. In regards to a hechsher on drug products the OU (in their web page) mentions: There has been much confusion and misinformation about these products, and the OU has received numerous communications expressing surprise about the OU decision to grant certification to marijuana products. Two main concerns have been expressed: a) OU endorsement of marijuana products may create an impression that recreational use of marijuana is acceptable, and this may lead to increased use of marijuana and other addictive substances. b) OU products designed for medicinal use will most likely make their way into the wrong hands.
While these concerns are understandable, they reflect a misunderstanding of the nature of these products and the manner in which they are dispensed.
The OU supervision is limited to medical marijuana which is fundamentally different than recreational marijuana. This OU certified product is sold only in New York State in designated centers in one of the most tightly controlled programs in the world, and it is unlikely that its use will lead lead to substance abuse.
Horav Shlomo Miller Shilt’a opinion in regards to the use of recreational drugs was mentioned in the prior question and therefore, as expressed above, it would be incorrect to give a hechsher.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 1/18/2018 12:25 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1595 High or Spirited?
|
|
|
Q. Now that the use of recreational marijuana became legal here in California (or is about to, as in other states), is there a Halacha issue for not using it, even when not in a smoke? Why should it be different than liquor?
A. Igrois Moishe, (Y. D. 3: 35) writes that the use of recreational marijuana or hashish is prohibited because it implies transgression of a number of main principles of the Torah, such as endangering one’s body and mental health. He adds that it is also detrimental to the learning and clear comprehension of Torah and the correct kavana and intention in the observance of mitzvos.
Horav Moishe zt’l compares the use of drugs, to what the Torah teaches about a “ben sorer umoreh” or the proverbial rebellious son. This son is a youth who steals meat and wine from his father and hastily gobbles it down. He became addicted to physical pleasures, and he will ultimately do anything to support his habit, even rob and kill. The Torah calls for the death penalty in such a case. The same is true of drugs, and then some. People who use drugs usually acquire a very strong desire to maintain their habit, and can develop physical and psychological dependence.
The Rov zt’l adds that parents are usually distressed by a child's drug usage, so using drugs could lead to violating the commandment to "Honor your father and mother."
And finally, he asserts, that the Torah teaches "Kedoshim Tihiyu" - "You shall be holy" - meaning that you should not seek out and indulge in excess pleasures. Founded on all the above reasons Horav Moishe forbids the use of recreational drugs calling it a severe prohibition and urges everyone involved to do all they can to dissuade others from using them. (See Assia Journal - December 1983, in regards to smoking in general, including recreational drugs and the opinion of Horav S.Z. Auerbach zt”l)
The same would apply to the excess use of alcohol.
Horav Shlomo Miller’s Shlit’a opinion is similar. The Rov added that the use of recreational drugs may in addition to all the above proscriptions, place one in the company of very undesirable individuals and their most damaging friendship and influence. It also often comprises a catalyst for family difficulties and problems.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 1/16/2018 9:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1594 Stay Tuned
|
|
|
Q. The cantor in my synagogue tends to sing rather slowly, emphasizing every musical note. When it comes to parts of the prayers for which he has no melody, he whispers them to himself, and quickly. Our synagogue finishes later than most others while some people say that they cannot keep up at the silent sections.
Should the cantor say also the non-melodious sections audibly or is the way that the cantor is conducting the prayers normal and in keeping with tradition and those who have difficulty should get used to it or find a different congregation that better suits them?
How important is it to have a chazan that sings the prayers?
A. Talmud (Chulin 91) teaches that the Maalachei Hashores, do not begin chanting their heavenly shira, until the Jewish Nation commence to sing their song. Medresh Shlomo (p.102) deduces from the above that we are dealing with actual songs, as the sidur describes in regards to the Maalachei Hashores. It is also well recorded the importance and grandness of the songs that the Levyim intoned during the avoda in the Beis Hamikdosh.
Kol HaTor (The Voice of the Turtledove, written by Horav Hillel Rivlin of Shklov zt’l, a disciple of the Vilna Gaon), praises outstandingly the congregations that daven the tefilos with song and shira as the minhag of the Sephardic congregations.
Matte Efraim (625) quotes from Zohar, Shloh and Sefer Chasidim, the value and standing that nigunim have in the invocation and kavonos of tefilos. They mention that Shira has the same gematria as Tefila.
Horav Shlomo Miller Shlit’a quoted the Beur Hagra on the posuk (Divrei Hayomim 1: 23: 4): Of these, (Lenatzeach) to conduct at the service of the House of Hashem, were twenty-four thousand (Leviim). The Gaon explains that with the power of shira, one can conquer the yetzer horaa
Our sages placed great emphasis on the importance of nominating a proper chazan or shaliach tzibur to lead prayers and song. Sdei Chemed (Maareches Chazaka Bemitzvos 8: 10), quote numerous opinions that due to the high and elevated requirements needed to attain those positions, chazaka and tenure that can be inherited apply to them.
Shulchan Aruch (O.H.53: 4, 11) rules on the importance of the Shaliach Tzibur having a nice and pleasant voice, and if he extends his tefila with the intention of expressing his joy of being able to thank Hashem, brochos should come to him. However, if his purpose is just to show off his voice, the tefila is considered indecorous and unbecoming. He adds that the chazan should take well into consideration the tircha destziburo or the excessive burden and vexation a too lengthy tefila can become for the congregation.
Horav Shlomo Miller’s Shlit’a opinion is that considering all the above, one should daven in a minyan where the tefila can be said completely, properly and with the intended kavana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/15/2018 10:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1593 Find One’s Voice
|
|
|
Q. In regards to the blind reading shnaim mikra using Braille, could the mute (by the removal of the voice cords) read shnaim mikra by using a voice vibrator that creates words. For that matter, can the mute make any bracha with it and have others answer amen?
A. Shages Aryeh (6), Minchas Chinuch (420), et.al., maintain that the mute can only comply with tefila, shema, brochos, reading of the megilah etc., by listening to others and being shomea keoneh. (Keren Oiroh – Brochos 6b and others disagree in regards to krias shema). See Shulchan Aruch (O.H. 62: 3), Biur Halocho and Mishna Berura (ibid. 6) in regards to hirhur kedibur (thinking is as saying), that you do not comply with just thinking the words of the speech-involving mitzvos,
The way a Electrolarynx or artificial larynx speech works in this speech method, is that vibrations are generated pneumatically by an external battery operated vibrator, which is usually placed on the cheek or under the chin. It makes a buzzing vibration that reaches the throat and mouth of the user, who had a laryngectomy that removed his larynx (vocal cords/voice box). The person then modifies the sound using his/her mouth to articulate the speech. This method of speaking is quickly and easily learned, produces a strong sound, requires a device with batteries, and the use of one hand. (from; http; soundsdribrook.blogspot.com).
Horav Shlomo Miller’s Shlit’a opinion is that since without the external artificial vibrations, the mute would not be able to create by his own any speech, the words that he can now articulate are not valid in Halacha. Therefore, he would still need to hear the speech-involving mitzvos from others, and comply by being shomea keoneh. The same would apply to observing shnaim mikro.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/15/2018 9:45 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1592 Milk and Baloney?
|
|
|
Q. If one is attending a bris milah that is going to be milchigs, may/ should one bring his own meat in order to fulfill his obligation according to all opinions (including Magen Avraham), or is this haughtiness? I feel very strongly that a bris milah should be fleshigs, but others for whatever reason do not conduct themselves this way.
A. See question (1591) above. Horav Shlomo Miller’s opinion is that it is the baalei simcha or the people who are making the bris and serving the meal who determine what the content of the banquet will be. Therefore guest, out of simple derech eretz and proper decorum, should avoid bringing their own food. In addition it should be avoided due to kashrus concerns, such as mixing meat and milk, or bringing food that others may consider of questionable kashrus standards, that would be detrimental to the baalei simcha and guest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 11:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1591 Enjoy Your Meal
|
|
|
Q. Does one comply with the mitzvah of seudas bris milah when serving a dairy seuda, without wine, as is the custom? Or should one serve meat and wine, as is appropriate for a seudas mitzvah?
A. Many Poskim maintain that the seudas bris should indeed preferably include meat (not chicken) and wine (Magen Avraham (O.H. 249: 6) quoting Sh’loh, Machatzis Hashekel ibid., Maase Rav citing the Gr’a, Piskei Teshuvo 194, Shulchan Oruch Horav, Shevet Halevy 3: 18 etc.). Others maintain that chicken meat or fish is enough (Chavos Yoir 178, Yad Efraim Y.D. 1, Maharam Shick E. H. 89, et. al.). Some Poskim opine that after the churban wine is sufficient (Rif and Rosh – Pesachim 109, Ois Bris 14, Zocher Habris 25: 9, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that although preferably a meat seuda would be recommended, most commonly a dairy breakfast is served. The reason being, that it is what most people enjoy, are accustomed to and would eat after a morning bris on their breakfast. What is the point to serve meat, if people won’t partake? However, wine could be served to those who want.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 11:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1590 Sing a Different Song?
|
|
|
Q. We were having a Chanukah party and we were singing this song, "Leshana HaBaa Birusholayim". Unlike the passage in the Haggadah shel Pesach, where this phrase ends there, the song has an added word: "HaBenuyah". A member of the group commented that he heard that this word was added to such a song by secular or religious Zionists, and should thus be stricken from the song.
Question 1: Is this comment conceivable, seeing as this word is found as part of the words of this song also in Bobov and Modzhitz Chasidic music?
Question 2: Since this phrase "Yerusholayim HaBenuyah" was coined by Dovid HaMelech in Tehilim 122:3, who cares who added it to the song; it is an acceptable idea.
Question 3: Even if some group whose Hashkafic ideas, especially about Eretz Yisroel, give us serious pause, and though I am not sure exactly what is objectionable about this phrase, what could be so terrible about using it? Does the fact that a good idea emanated from a questionable source, automatically indicate that it should be rejected?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle obviously there is nothing wrong with the words. On the contrary, it reflects that it is not yet built, as opposed to those who maintain it already stands well.
The Rov mentioned that for someone already living in Yerushalaim, the correct nusach would be to add Beyirusholaim Habenuyah.
However, the Rov added, that often connotations and implications are inferred indirectly and messages may be transmitted by innuendo. Sometimes, a choice of innocuous words, may imply either by constant or special dedicated use, ideas that are contrary to Torah beliefs. On occasion, just the tune played in a song, may transmit an erroneous message.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/14/2018 10:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1589 A Touching Question
|
|
|
Q. What is Horav Miller’s opinion on a blind person reading the parsha (shnaim mikra) in Braille, is that considered reading? Is it better than listening to someone else reading?
A. Horav Shlomo Miller’s Shlit’a opinion is that the blind can comply with shnaim mikra when reading in Braille, if they speak the words.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 12:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1588 Translation To Follow....
|
|
|
Q. Is someone does not understand the Hebrew or the Targum, does he comply if he listens to a tape? or even if he just reads it from the chumash, without knowing what he is saying?
A. Poskim disagree Yalkut Yosef ( 4: 285: 3) asserts that one should read both the Biblical text or the Aramaic translation even if he does not understand it. Mishna Berura (285: ) writes that there is a special quality to the targum since it was given in Sinai. (See Yehave Daas 2: 37).
However, Chukei Chaim p. 41 debates whether one complies at all when reading something one does not understand. See Likutei Amorim 5, for a similar opinion.
Teshuvos Vehanhogos (3: 98) rules that one does not understand the Hebrew or the Targum, should read them anyway, followed by a translation he does know. (See question 263 in regards to the correctness of translations).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 12:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1587 Read, The Answer
|
|
|
Q. What should the blind or the mute do in regards to the shnaim mikra mitzva? Are they obligated at all? Should they listen to someone else reading or even to a tape?
A. P’ri Megodim (M’Z 285: 2). quotes Ridbaz who asserts that a mute can comply with shnaim mikro by just listening, the same as he does with other mitzvos besides shema. (See conflicting opinions in question above). However, he exempts the blind from this mitzva. The reason being that although, the blind are obliged to keep mitzvos, this particular one is different since it applies mainly to reading Torah and we maintain in principle that the written word (devarim shebiksav) should not be said from memory (baal peh), therefore our sages did not impose this mitzva on the blind. Nevertheless, many Poskim disagree and maintain that he should listen to someone else reading. (Yalkut Yosef 4: 285: 13: n. 15- Kaf Hachaim ibid.: 9,10. Mahari Shtaif 18, See Tshuvas Horashbo 206)
Horav Shlomo Miller’s Shlit’a opinion in regards to the blind is to hear shnaim mikro from someone else or even from a tape but repeat the words. In regards to the mute, it is to hear it from someone else.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 1/12/2018 11:40 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
