|
|
|
|
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
|
|
|
|
|
# 1291 Don’t Fall Asleep!
|
|
|
Q. Why should a rabbi or a teacher who is very boring and the listeners fall asleep and are subject to unnecessary stress not be prohibited to lecture? Isn’t harming the health of the congregants and the class an issur (prohibition) of the Torah?
A. Indeed, there is a significant number of clinical studies that describe the stress and the harmful health issues created by people subjected to continuous boredom and constant tedium. These studies can be read on line.
However, Horav Shlomo Miller Shlit’a pointed out that people attending a drosho or lecture, are not forced to remain if they feel stressed. He mentioned that the most likely outcome would be the opposite. They would be likely to be rested and feel refreshed, when they eventually wake up at the end of the talk.
Lamentably, the same cannot be said on talmidim or students, especially young ones, who don’t have the option of leaving the classroom or constantly falling asleep. They are indeed forced to the harmful stress created by boredom, in addition to the crucial loss in learning the Torah and wisdom, expected by their attendance to yeshiva or school.
The Talmud (Pesachim 117a) relates that Rava before starting a shiur would mention a humorous point to rise the interest and joy in learning of his listeners. (See Divrois Moishe – Shabbos H, 80 on an extensive discussion on learning Torah out of simcha and joy).
Without doubt, it is the responsibility of the yeshiva or school to hire capable and professional rabbaim and teachers that will carry on with their essential and crucial commitment to teach properly their talmidim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 3/31/2017 5:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1290 Where Was I? Again
|
|
|
Q. Re- question 1283; Did Rav Miller shlit’a explain why he agrees with the view of the Chayei Adam, which, as mentioned, is contrary to the opinion of most poskim? In that case (following the psak of the Chayei Adam and Rav Miller), should he daven again after, as a voluntary prayer, in order to be certain that he has fulfilled his obligation?
A. There is a substantial amount of Poskim that do follow the opinion of the Chaye Adam, such as Pischei Olam (O.H. 119: 8), Beer Yaakov (O.H. 107: 2), Eishel Avrohom (Butach), Pekudas Elozor (119) and others.
Horav Shlomo Miller Shlit’a does not consider continuing and reciting the rest of the amida to be in vain or a bracha lebatala, when in doubt if he missed others, because after all even if this tefilah does not posses the attribute of shemoneh esreh, the brochos are still brochos, and not in vain, the same applies to the brochos already said.
He also maintains, that having finished the amida, if he feels able now to concentrate properly, he should daven a tefilas nedovo.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/31/2017 4:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1289 The Joys Of Spring
|
|
|
Q. Does Mishenichas Adar Marbim Besimcha (when the month of Adar begins we increase joy), apply also after Purim? Does the joy keep on increasing? Does it continue into Nissan too? (for the purpose of starting a new business or scheduling a medical operation that can be postponed)
A. Although the mitzva of being besimcha and rejoicing in serving Hashem and performing His mitzvos applies always (Rambam H. Lulav 8: 15, Rema end of O.H.)), there is an additional commitment to do so in the month of Adar. .
Eishel Arohom (2: 685: 8) asserts that it includes the complete month of Adar, as the posuk (Esther 9: 22) reads “the month which was turned for them from sorrow to joy.” See similar Chasam Sofer (hag. O.H. 551: 2).
Shaarei Hamoadim (p. 20) maintains that the simcha increases from day to day and even from hour to hour.
Rashi (Taanis 29a) explains that the marbim besimcha is due to the days of miracles of Purim and Pesach. Therefore, Eliahu Rabba (685: 8), Shearim Metzuyanim Behalacha (141: 1), and others affirm that it extends even to the month of Nissan. See also Nitei Gavriel (Purim 11: n. 3) as to the view of the Chassam Sofer and Sheilas Yaavetz.
Horav Shlomo Miller’s opinion is that if someone can choose to have a medical procedure done during the beginning of Nissan, if it will not interfere with the enjoyment of the Yom Tov, he should do so. He also maintains that the marbim besimcha ends at the end of Pesach, when the Sefira days begin.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/30/2017 1:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1288 Daven On The Run?
|
|
|
Q. I am a mother, working full-time. For health reasons, I need to fit in some exercise and bought a treadmill, hoping to use it every morning. I am finding it difficult to juggle davening and going on the treadmill. Would it be acceptable to daven (up to Shemoneh Esrei) while walking on the treadmill? Thank you for all your time and dedication!
A. On question 1019 in regards for a man to use a gym and a trainer before shacharis, we wrote; “Alei Siach (p. 64) writes that Rav Chaim Kanievsky shlit’a answered to a similar question, that it is not correct to do so. Yosef Daas (p.157) mentions different opinions. Tefila Kehilchosa (p. 114, 23) rules in the name of Rav P. Sheinberg zt’l, that if the intention of the individual is to be healthy and strong to be able to serve Hashem better and not for his own benefit and pleasure, it would be considered an act of Heavenly need and is permitted, if it cannot be done at another time. They warn that one should make sure not to miss Tefila Betzibur and the correct time of reading the shema and Tefilah. Hatefilah Vehilchoseha (4: 10) also quotes Divrei Chachamim (1: 2) in the name of Rav Eliyashuv zt’l, that it is permitted since it considered an activity of partial mitzvah. Piskey Teshuvos (89: ) quotes also similar opinions. Horav Shlomo Miller’s Shlit””a opinion follows Horav Chaim Kanievsky Shlit’a only lechatchila.”
In principle, Shulchan Aruch (O.H. 63: 8, 90: 3) permits fruit collectors engaged in their work to read the shema while on top of the tree but not to continue davening the amida, where they have to descend. However, in regards to other labors he rules that one should halt during the reading of the first parsha of the shema.
Accordingly, Horav Shlomo Miller’s Shlit’a opinion is that in the case of women, when other options are not available, one can walk a treadmill while reciting pesukei dezimra and the brochos of shema. One however, should stop for the first parsha of shema and for the amida.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 3:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1287 A Riddle Wrapped In An Enigma
|
|
|
Q. What is the beracha on a flour tortilla (wrap) used as a bread substitute, for example, you fill it with chicken or cheese?
A. Shulchan Aruch (168: 8) rules that very thin bread or as Mishna Berura (ibid. 37) explains a very diluted flour mixture baked with vegetables inside, the bracha will be mezonos. However, if he is kovea seuda (sets up an appropriate meal as opposed to eating a snack or nosh) and eats enough to be considered a proper meal, he should recite hamotzi. Mishna Berura (ibid. 80) maintains that kreplach, that he defines as thin sacks of dough filled with meat and the like, that the Remoh considers as bread, the Taz maintains that the brocho is mezonos (and so does Magen Avraham ibid. 20), Mishna Berura seems to agree.
Therefore, wraps and wheat flour tortillas, that are usually made from regular wheat batter, rolled thin. Being that the dough is similar to blila daka or rather very flat, thinner than a common pita or a lafa, the brocho should be mezonos unless one is kovea seuda on them. Poskim agree that for tacos and tortillas made from corn flour, the brocho is shehakol.
Vezos Habracha (168: 15: p. 494) writes that on thin pancakes and blintzes shells the brocho is mezonos.
A similar psak on wraps has been widely quoted in the name of Horav S. Z, Auerbach zt”l.
However, The OU Guide to Brachos maintains that “If one were to eat a plain wrap (unfilled) then it would be mezonos. Because it is not the way people eat this, this is a chisaron in the tzuras hapas. But if one were to eat a filled wrap with tuna or cheese etc… then the proper beracha would be hamotzi”
However, it seems that the current minhag in many places were wraps are served as a treat in gatherings or informal lunches, is to recite mezonos.
Horav Shlomo Miller’s Shlit’a opinion is that it may be a sofek brocho and one should preferably in principle, wash netilas yodaim and eat a kezais slice of bread first. Nevertheless, when the wrap or wheat flour tortilla is indeed very thin or it has been treated and given a distinct flavor (usually also detected by color change), then one can recite mezonos, as long as one is not kovea seuda.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 3:30 PM |
Tell a Friend
| Ask The Rabbi |
Comments (2)
|
|
|
|
|
|
|
# 1286 Ha-Mentaschen but no Ha-Motzi
|
|
|
K'vod Harav,
Q. I would like to know the Rav's opinion if one should make a bracha on hamantaschen during a bread meal, and if so - if it matters whether one is eating them at the beginning of the meal or at the end.
A. Horav Shlomo Miller’s opinion is that homentashen are unlike, ice-creams and other desserts that one consumes primarily for their sweet and special pleasant taste, even when one is not hungry. Homentashen are eaten also because they are filling and are therefore included in the hamotzi brocho, regardless if eaten at the beginning, during or after the meal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 3:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1285 Don’t Break The Habit
|
|
|
Q. If one's family comes originally comes from Lithuania and davened nusach Ashkenaz, but their grandfather switched to nussach Sefard to fit into a kehilla upon arriving in Toronto, which nussach should the grandson daven? I know Rav Moshe in Igros Moshe held that anyone may switch from davening nussach Sefard to nussach Ashkenaz, but does this mean that it is the right thing to do lechatchila?
A. Horav Shlomo Miller’s Shlit’a opinion is that he should maintain the nusach of the shul he belongs to or usually attends, even on the occasions he does not daven there.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 3:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1284 Just To Be On The Safe Side
|
|
|
B"H
Q. Shalom Dear Rabbi.
Why didn't King Saul kill the Amalekite King immediately?
Is there any Midrash or other source that gives specific, detailed information about the conversation/exchange between King Saul and the king of Amalek before Prophet Samuel killed the Amalekite king?
Thanks!
A. There are a number of reasons quoted in Meforshim as to why Shaul Hamelech didn’t slay Agag immediately, to mention a few:
Talmud (Yuma 22b) teaches that Shaul created a kal vachomer from eglah arufa. Namely if Hashem has compassion on one single murdered plain victim, so much more on the many and on a king.
Rav Tzadok Hakohen zt’l (Likutey Maamorim 64, 65) mentions that Shaul was aware that the descendants of Agag would eventually teach Torah to many, King Shaul maintained that for the sake of Heaven and the greater good, one may even transgress temporarily Hashem’s will.
Orah Vesimcha (p.20) explains that Shaul Hamelech foresaw that by temporarily staying Agag’s execution, the most important willing and joyful, second Kabbolas Hatorah of Purim will come to be.
Ahavas Yonosson, clarifies that Shaul maintained that only Agag’s mother was from Amolek and not his father, he therefore was exempt from the extermination decree.
Daf Al Hadaf (Yevamos 46b) quotes the Rogitchover Gaon zt”l saying that surprisingly Agag converted to Judaism to save his life. Once a ger, Shaul could not execute him. Shmuel Hanavi, disagreed and asserted that you don’t accept gerim from Amalek even after the fact.
Horav Shlomo Miller’s Shlit’a opinion is that Shaul Hamelech wanted to execute Agag publically to publicize to all the victory and to openly show Hashem’s justice, thus creating a great Kidush Hashem. (See also Yikra Deuraissa p. 12).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 3:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1283 Where Was I?
|
|
|
Q. If one lost his place in SE, (shemone esreh), or is in doubt as to whether he may have skipped a bracha, what does Rav Miller shlita advise one to do? Repeat what he may have already said, or just keep on going?
A. Poskim disagree when a person was day-dreaming and lost track where exactly he is in the amida. Chayei Adam (24: 21) rules that he should return to the bracha that he is certain he has not yet recited. While Raban (179) and Kehilos Yaakov (Brochos 17) quoting Ohr Zarua, maintain he should go back to the brochos he is in doubt he has said. The reason is that we do not declare this to be a case of safek brochos or doubtful blessing, where we abstain of reciting them when in doubt, as the Chayei Adam claims. This is because we see all the intermediate brochos as a single one, and if you miss one, just continuing and reciting the rest would be in vain or a bracha lebatala. (See Minchas Yitzchok 5: 100). Ma’ase Ish (p. 88) and Bnei Re’eim (34) mention that the Chazon Ish would rule similar to the Kehilos Yaakov and repeat the doubtfully said brochos in order to continue with the rest of the amida. Ben Ish Chai (Mishpatim 20) also rules contrary to the Chayei Adam.
Harav Shlomo Miller’s Shlit’a opinion is to follow Chayei Adam rule and return only to the bracha that he is certain he has not yet recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 2:57 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1282 Repeat If Necesary
|
|
|
Q. A religious school...advertised a mishloach monos campaign... Many in the community rely on this method of fulfilling the mitzva of mishloach monos. This year the school delivered the monos on Thursday, Taanis Esther. As such have these senders fulfilled the mitzva of mishloach monos.? If not, should the school advise everyone concerned that they have not fulfilled this mitzva?
A. Horav Shlomo Miller’s Shlit’a opinion is that you do not comply with the mitzva of mishloach monos when they were not received on Purim. However, they could possibly be sent before if the senders have in mind that the receivers should not to acquire them until Purim, and the receivers are informed not to consume them before Purim. (as was mentioned on question 1275 in regards to matonos laevyonim).
Although, it is most common for people to send or give back small mishloach monos numerous times during Purim, in principle the school should have notified the receivers of the untimely delivery, The Rov mentioned also that even if you may not comply with this premature gift the mitzva of mishloach monos, it is still a mitzva as one performed an act of kindness.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 2:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1281 No Need For A “Poro” Excuse
|
|
|
Q. Do women have to hear Parshas Poroh? If they are unable to come to shul because of the care to their young children, should they at least read it from a chumash at home?
A. Many Poskim write that women are exempt from listening to Parshas Parah, even according to the opinions (Tosafos Brochos 13a, Sulchan Aruch O.H. 146: 2 & 685: 7) that maintain it is a mitzva of the Torah for men to read, since the mitzva is on the tzibur or community to procure a Parah Adumah and not on the individuals, as opposed to erasing Amalek’s name. Some also see it as a “mitzvas ase shehazman gramah”, since it serves as a preparation for Pesach, and adding the fact that it can only be done at daytime, turns it into a time sensitive mitzva, that excludes women.
In addition, the Parah Adumah’s purpose is also to atone for the eigel’s sin, and women did not partake on it.
However, Nitei Gavriel Purim 22: 4: n. 6) quotes dissenting minhagim. See also Moadim Uzmanim (2: 168).
Horav Shlomo Miller’s Shlit’a opinion is similar to most Poskim and there is no need for them to come to shul for Parshas Parah, unless they follow a particular established family minchag. There is therefore also no need for them to read the parsha at home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/24/2017 2:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1280 Come Again?
|
|
|
Q. A rav desires to conduct kabbalos Shabbos/ Maariv services in two different communities (one early Shabbos and then at the regular time). At the first services, he will not be davening himself (someone else will daven for the amud), but rather the rav's purpose in going there is to give a drasha and to instruct people in hilchos Shabbos, etc. May he attend the first services, answer Barechu (without actually davening Maariv), and then drive to the second place (obviously, before shkia)?
Is it a Chillul Hashem, as all the people there were already mekabel Shabbos and they see the rav getting in his car in front of them? Even if he explains that he is having in mind not to accept Shabbos, it is perhaps an odd thing to do?
A. Horav Shlomo Miller’s Shlit’a opinion is that since the Rav was not mekabel Shabbos yet he is allowed to travel before the time of candle lighting. Also he does not depend on this early minyan, as he is davening at the late minyan. Therefore the early kabolas Shabbos of that tzibur does not affect him.
There is also no issue of ma’aras ayin if the Rav explained publicly or is already known that he will be davening at the later minyan.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/17/2017 2:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1279 Clothes Make The HaMan or Blessings In Disguise?
|
|
|
Q. It says in Mishna Berura that you have to wear Shabbos clothing on Purim, But it also says that you should wear an attire (partzufin) Which is more correct?
A. Different reasons have been mentioned for the minhag of donning disguises in Purim, such as giving the opportunity to the poor to collect tzedaka without being embarrassed (Minhagei Kol Aryeh)
The miracle of Purim was disguised in ordinary occurrences and events, such as Vashti being executed and Esther taking her place. The Talmud (Megila 12a) writes that just as the Jews at the time pretended only to be serving other gods, Hashem also pretended that He was going to destroy the Jewish nation, and in the end it was only a semblance (Bnai Isoschor). It would seem that we are being encouraged to wear them. However, Rema (Shulchan Aruch O.H. 696: 8) and Mahari Mintz (17) mention only that it is permitted, but do not encourage it necessarily.
While in regards to wearing Shabbos clothing on Purim, Mishna Berura (695: 3) writes in the name of the (Poskim) Achronim that it is proper to wear them at the night megila reading also.
The minhag of the Maharil, Avodas Yisroel, Ben Ish Chai (Tetzave) and others was similar (See Yemei Hapurim 5: 1).
Eliahu Rabba (691: 15) mentions that one should change to clothing of import as a remembrance to; “Mordechai left the king's presence with royal raiment, (Esther 8: 15).”
Horav Yaakov Hirschman Shlit’a suggested that one could dress up with Shabbos Chasidishe clothing, since for one who does not usually wear them, they would constitute a disguise.
Horav Shlomo Miller’s Shlit’a opinion is that wearing Shabbos clothing supersedes the minhag some have of wearing a costume, at least most of the time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/17/2017 12:08 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1278 With All Due Respect
|
|
|
Q. Can you repeat or think Purim Torah while in a bathroom?
A. Horav Shlomo Miller’s Shlit’a opinion is that since you are repeating or thinking of verses and words of our sages, albeit in a nonsensical and ludicrous content, it would be still prohibited while being in an improper location.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/14/2017 12:11 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1277 Kidding Aside
|
|
|
Q. When you say over Purim Torah, do you comply with the mitzva of learning Torah?
A. Many sayings of our sages may be seen as what would qualify as Purim Torah, e.g. “Where is Hamman written in the Torah? It is said: Hamin Haetz” (Chulin 139b). Apotekee,a greek term meaning a lien on land, that was translated to stand for the Aramaic ‘Apo Tehe Koee” (you should collect from this) which is obviously a fanciful untrue translation, and many others. Still they are all part of the Talmud and Midrashim.
Horav Shlomo Miller’s Shlit’a opinion is that of course it depends of what is being said. However even if it is totally nonsensical, absurd and not even amusing, you may still be rewarded for the psukim and correct quotes of our sages included. Nevertheless, the above applies to sayings and expressions that do not ridicule or make a mockery of the Torah and mitzvos or other people, which constitutes a very grave sin.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/14/2017 12:10 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1276 This Is Not Purim Torah
|
|
|
Q. What is the reason for the strange minhag of saying Purim Torah?
A. Osri Lagefen (p. 183) explains that Purim Torah is a result from the mitzva of “Lebesumei BePuriya” (Shulchan Aruch O.H. 695: 2). And it proves a most important point. Namely, that even when Bnei Yisroel are in a state of inebriation, what they speak is divrei Torah, as opposed to other cultures, Albeit this divrei Torah may be not entirely reliable. He also mentions that some of this Purim Torah could have a strong moral value, when said properly, since words of necessary admonishment that one may not usually say, become then acceptable. Ohel Moshe (p. 210) describes how Purim was kept in the Mirer Yeshiva mentioning that in the presence of Rav Yerucham zt”l, talmidim would recite Purim Torah. Similar accounts are legend from many other yeshivos.
A curious source is quoted in Nitei Gavriel (Purim 30: p. 587). Since on Purim poor people would put on disguises and go around collecting matonos laevyonim, Goyim would see an opportunity to cheat and do the same. As a security check, one collecting would be asked to recite something of Torah, that even a child would know, and it indeed sounded like Purim Torah.
Others mention that the Torah was accepted a second time on Purim. However, this time it was done with willingness and love, reflected on the fun and joy spirit of Purim Torah.
Horav Shlomo Miller Shlit”a added that the “Ad delo yoda” mentioned as the measurement of inebriation in Purim, is indeed the demonstration of what one really knows.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 3/10/2017 3:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1275 Give it Time
|
|
|
Q. Can I give money to a family that needs it before Purim, and it should be counted as Matanot Laevyonim since they need it for Purim expenses, usually bought before Purim?
A. Shulchan Aruch (O.H. 695: 4) mentions Matonos Laevyonim as a mitzva that pertains to Purim and should be complied with on that day. Therefore Horav Shlomo Miller’s Shlit’a opinion is that for the money to be included in this particular mitzva it should be given on Purim itself. If given before, it should be with the condition that it be held as a pikadon or deposit in trust by the receiver, to be obtained (koine) and used on Purim itself. If it is a post-dated cheque, it should be given also on the same terms, as the post-dated cheque could be exchanged now.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/10/2017 3:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1274 Give Me a Break
|
|
|
Q. How much is this year the minimum amount for Matanot Laevyonim and for the (half coin) Machatzit Hashekel?
A. On question 507 on this forum we wrote: “Horav
Shlomo Miller Shlit’a advises to give at least a dollar for matonos
loevyonim, (a Zichron Binyomin dollar is also good). The reason is
that you can acquire a roll of bread and something in it, to be used
for a minimum seudah.” That still stands today.
As far as
machatzis hashekel we wrote, “if possible you can give seven
(Canadian) dollars, the approximate value of the silver in that half
a shekel coin today.” (March 2014, the price of a silver Troy ounce
was then $19.7 usd. - on March 7, 2017 the price is $17.6 usd.)
On question 1024 in this forum we wrote: “Rema
(O.H. 694: 1) rules that we donate besides Matonos Laevyonim, also
Machatzis Hashekel, but the amounts differ. Mishna Berura (694: 2)
asserts to follow the opinion of the Ritvo (Megila 7b) that one
fulfils the matonos laevyonim obligation even with two prutos (one
prutah per indigent) or its equivalent in food. (“shaveh Prutah”)
The value of a perutah according to the opinion of the Chazon Ish is
1/40 or .025 of a gram of silver, and according to the Masoro it is
.0182 of a gram of silver (Masores Hashekel p.119) At today's (Adar
5776) price of silver (about $0.50 U.S.D. per gram) it would result
in $0.0125 or $0.0091, a bit more or less than a penny. Although one
fulfills one’s obligation with a prutah, nonetheless, Poskim write
that it’s proper to give each poor person a significant and
meaningful gift (Maharsho – Megila ibid.) Others maintain that it
should be enough to purchase three egg volumes of bread (Sha'arey
Teshuvo 694, see also other opinions on Nitey Gavriel – Purim 33:2)
Yeme Mishteh VeSimcha (p. 244 – published in 5766) quotes Rav
Elyashiv zt'l as saying that even though one fulfills one’s
obligation with a prutah, nonetheless, it’s proper to give each
poor person about 5 shekalim which is an amount which would make the
poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav
Shlomo Zalman Auerbach zt”l as having said that in order to fulfill
all opinions one should give an amount which is significant by the
giver and by the taker’s standards. In question 507 in this forum
we wrote that Horav Shlomo Miller Shlit'a advises to give at least a
dollar (Canadian) for matonos loevyonim, (a Zichron Binyomin paper
equivalent dollar is also good). The reason is that you can still
acquire a roll of bread with something in it, to be used for a
minimum seudah. The Rov maintains that on this year, although the
Canadian dollar has decreased in value, the above still stands.”
A machatzis hashekel is the value of 9.6 grams of
silver lechumra and 7.5 grams in leniency. The price of silver was
yesterday (March 8, 17), approximately $0.76 Canadian per gram. So
the value of machatzis hashekel is between $7.30 to $5.70.
Horav Shlomo Miller’s Shlit’a opinion is that
you can use the lower figure.
Rabbi A. Bartfeld as revised by Horav Shlomo
Miller Shlit"a
|
|
|
|
|
Posted 3/10/2017 1:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1273 Bright Is Early
|
|
|
Q. When should machatzis hashekel be given this year, on Taanis Esther (Thursday) or Motzei Shabbos (Purim)?
A. There are different opinions and traditions as to when to give machatzis hashekel. Rema (694: 1) maintains that the minhag is to give machtzis hashekel before Mincha on Ta’anis Esther. Mishna Berura (ibid.:4) affirms this minhag. Piskei Teshuvos (694: 3) quotes Luach Eretz Yisroel to give it after Mincha. He and Kaf HaChaim 694:25 maintain that it should be given on Ta’anis Esther even if the ta’anis is advanced to the previous Thursday. This is done in order to donate tzedaka on the fast day.
As the Talmud teaches (Brachos 6b) that the reward for a fasting day is the charity given.
However, Chazon Ovadyah (Purim pg 101) and Piskei Teshuvos (ibid.) opine that the minhag is to give it before the reading of the Megilla, the reason is founded on the Talmud (Megillah 13b) that mentions the reason of donating our shekalim in Adar is to counteract the shekalim given by Haman.
Therefore Nitei Gavriel (Purim 8:1) quotes from Darkei Chaim Vesholom and Shefa Chaim that when Purim is on Sunday, the machatzis hashekel should be given twice, on Ta’anis Esther and on Purim day before megilla reading.
Horav Shlomo Miller’s Shlt’a opinion is that one should follow the minhag of his family or community. However this year, it is better to give it on Thursday a weekday when money is available and you comply with the mitzva earlier.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/10/2017 12:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1272 These Coins Are Not For The “Coin-anim”
|
|
|
Q. Is it correct to write on the collection plate machatzis hashekel, or we should rather write “zecher” lemachatzis, so it would not become actually kadosh?
A.We find in Maseches Sofrim (21:3) that one shouldn't say he is giving the machatzis hashekel for atonement but only as a voluntary act. Darchei Moshe 694:1 quotes the above from the Chidushei Aguda. Following this, Chazon Ovadyah (Purim p. 101) writes that one shouldn't call it machatzis hashhekel but rather “zecher” lemachatzis hashekel, so that people won't think, one is actually making it hekdesh. Toras Hamoadim (p. 96), Zichronos Eliyahu (Shin; 2), and Shalmei Todah (Purim pg 270) agree. This is in opposition to Divrei Yosef (52) who says that it may become forbidden in benefit and even saying that it is Zecher Lemachatzis HaShekel is an issue. However, Zecher Simcha (76) and Kovetz Divrei Zeev (20: p. 10) rule that it is permitted to call it machatzis hashekel. Nitei Gavriel (Purim 8: 2) maintains that on the onset (lechatchila) it should be addressed as zecher lemachatzis hashekel. See also Shulchan Aruch (O.H. 469: 1) that prohibits saying; “this meat is for Pesach,” as it may be seen as consecrating a korban. However Mishna Berura (ibid.) maintains that it is permitted after the fact.
Horav Shlomo Miller’s Shlit’a opinion is that there is no issue in calling the donation machatzis hashekel, as the vast majority of people do, since everyone knows that the donation purpose is for tzedaka and not to consecrate the coin for kodshim use. He pointed out to the Mishna (Nedarim 18b) that maintains people donate to items that they are familiar with. He added that today, since it is so common to write on anything including meats “Kosher Lepesach” (and not “Kosher al Pesach” as required by Shulchan Aruch (ibid.), there is no more point to avoid saying this meat is for Pesach and is similar to writing just machatzis hashekel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/10/2017 12:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
