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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1253 In Heaven's Name
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Q. Is there a special name to be given to a child who was born with severe birth defects and not expected to survive?
A. Bris Avos (8: 4) quoting Chida mentions that there is a minhag to give to the severely defected children the names that are also used to name animals, such as Tzvi, Arye, or Rochel, as a segulah to their refuah.
However, minhogim differ and one should follow the traditions of his community.
Horav Shlomo Miller's Shlit'a opinion is that in this case, since the baby born is severely defective, the tefilos prayed on his behalf, should mention that Hashem in His great mercy should do whatever in His infinite wisdom is best for the child.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/5/2017 11:22 PM |
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# 1252 Still Need a Name
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Q. Re- above question: If a baby born with severe defects and is not expected to survive. If the answer is yes (to give a name), but the parents are not at all religious, could friends without their knowledge name the baby?
A. On question 140 on this forum we wrote: “Poiskim and minhogim disagree as to which one of the parents has the right to name a newborn and which is then the correct future sequence to follow (Ramban, Daas Zkenim Bereishis 38,4 – Shaar Hamilah 80, et al.). However, they all agree, that giving a name is the prerogative of the parents only. A grandparent (or any other individual) could name the baby, with the consent of the parents and acting on their behalf.”
Horav Shlomo Miller's Shlit”a opinion is that the fact that the parents are not religious and don't attend any shul, does not alter the above ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 4:26 PM |
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# 1251 Shem and Hashem
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Q. A baby born with severe defects that is not expected to survive, should be given a Jewish name in shul? Does the halacha change if the baby survives thirty days?
A. on question 399 on this forum we wrote: “A number of consequential and significant reasons are mentioned for naming the newborn at the bris ceremony (Klolei Hamila p.94) also Avrohom Ovinu was given his full name only after he circumcised (ibid.) However, if the child was born premature or is ill, some Poskim maintain that he could be named before the bris, to permit praying for him (Oz Nid’bru 7: 73) Horav Shlomo Miller’s Shlit”a opinion is that it is better not to deviate from the norm of giving the name at the bris. When reciting the mi sheberach and other tefilos, one should mention just “tinok”, (infant) ben followed by his mother's name.”
However, if due to the severity of the birth defects, the bris is not likely to be performed or it is a female and is also not expected to survive, Horav Shlomo Miller's Shlit'a opinion is that it is better not to give a name before the baby has survived thirty days. A name will be given in the due process of the burial. If the baby does survive thirty days a name should be given then.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 12:59 PM |
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# 1250 Give It A Spin
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Q. Can you use a lettuce dryer on Shabbos? It works by turning a handle and spinning and it has a strainer inside. It has a mechanism for turning the strainer very fast so that the lettuce becomes dry.
A. Shmiras Shabbos Kehilchoso (3: 52: fn. 156 quoting Horav Shlomo Zalman Auerbach zt”l.) prohibits straining cooked vegetables to separate them from the water in which they were cooked. (Shevisas Shabbos is lenient)
The melacha of borer applies also to the separation of two edible foods from one another. For example, in a salad containing lettuce and tomatoes, it would be forbidden to remove the tomatoes from the salad, if one does not want to eat the tomatoes. Although the tomatoes are edible, they are nevertheless considered “Pesoles” when one does not want to eat them. (Mishna Berura 319: 3)
However Horav Shlomo Miller's Shlit”a opinion is that since it is a common practice to eat vegetables after they have been washed without putting them through a spinner, also lettuce is perfectly edible if it’s slightly wet, it would be permitted to use the spinner to dry them further. The above is also comparable to drying firmly one's hands after netilas yodaim, and removing all water from the hands.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 12:58 PM |
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# 1249 A Gentle Pray
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Q. Is one allowed to pray for a refua shelaima or wish a refua shelaima to a non Jew?
A. Please read question 1084 hereby quoted:
“Q. Can the gabay of our shule make a mi sheberach for a Gentile (he is a good friend to one of our members) and is ill? Does it matter if he observes all seven Noahide mitzvos, or can yo recite if he is an adherent to the Catholic religion? If you can do you make a separate Mi Sheberach, since you can’t say "betoch shaar choley Yisroel?"
A. Arugas Habosem (O.H. 1: 33) addresses this question and quotes Magen Avraham (O.H. 189: 1) in regards to not including an Akum present at a meal in the horachamons of birkat hamazon., since one transgresses the prohibition of "Lo Techonem" (not yo give an Akum a free gift.) However, he qualifies that the restriction applies only when the Akum is not aware of the blessing granted. Otherwise, it is nor "bechinam" or free since he will fill obligated to acknowledge and reciprocate the honour or favour given. He advises not to include the Akum in the common Mi Sheberach recited, since the Forefathers of the Jewish nation are mentioned. Afarkasta DeAniya (O.H. 29) adds another reason from Sefer Chasidim (85) not to bless one who may have in his heart an unknown latent hatred for the Jewish people. See Tzur Ya’akov (130) in regards to blessing an Akum at a wedding. However Poskim permit in cases where avoiding the public blessing can create or cause enmity and hostility. (ibid.) Horav Shlomo Miller’s Shlit’a opinion concurs with the views mentioned, specially since the ones who usually perform such Mi Sheberachs belong to assimilationist congregations.”
Horav Shlomo Miller Shlit”a added that one may pray privately for the refua of a Gentile who keeps the Seven Mitzvos. Even if he does not, one may pray privately if he is informed of the prayer offered for him, and feels obligated and thankful, as this removes the prohibition mentioned above.
Rabbi A, Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 1/29/2017 8:32 PM |
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# 1248 A Good Many
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Q. Is there a mitzvah to attend a pidyon petter chamor? (redemption of a first born donkey) Should one who is sitting and learning Torah stop learning to attend?
A. Horav Shlomo Miller's Shlit'a opinion is that it is a mitzva to observe the performance of a mitzva, as the Talmud teaches (Yuma 70a) Berov Am Haddrass Melech. (In the multitude of people is the king's glory- Mishlei 14: 28). However, even if this is a mitzva, one should not stop learning Torah to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 1/27/2017 12:48 PM |
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# 1247 The Game's Up
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Q. A recent kuntros in Eretz Yisroel was published saying that playing a Rubik cube on Shabbos is a problem of borer. What is Rav Miller position on the issue? Thank you!
A. On request, the name of the Posek who is stringent in the use of the Rubik cube was provided and it is Horav Mendel Fuchs Shlit'a, a Mo”Tz of the Eida Chareidis.
Many contemporary Poskim quote Shemiras Shabbos Kehilchoso (16: 24) that permits playing with the Slider Number puzzle as a proof that the Rubik cube should also be allowed. The Slider Number is a game consisting of (usually) fifteen movable, numbered squares set in a framed board the size of sixteen such squares, and rearranging the squares by moving them about within the framed board.
Horav Shlomo Miller's Shlit'a opinion on both games is also to be stringent. Although borer does not apply when you choose the desirable part (oichel) from the non-desirable (p'soiles), he maintains that this refers only when it is used immediately and not when it is only a part of a large sequence of algorithms that create an eventual desirable oichel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/27/2017 12:11 PM |
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# 1246 She'll Drink To That
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Q. In regards to the shayiles sent on mistakes done under the chupa, I was at a chupa where the mother of the kalah, when the cup of wine was given to her to give it to her daughter, by mistake she drank the whole cup herself, what do you do then?
A. Horav Shlomo Miller's Shlit'a opinion is that is is of no consequence, since the brochos were recited over a kos yain and the chosson already drank from it.
The same would apply if the cup spilled after the end of the brochos and only a few drops were drank by the chosson. The brocho recited on the wine would not be considered in vain.
If the cup of wine spilled completely, before the brochos ended. The Rov advises to refill the cup again and have someone else, from the guest recite a new brocho at the end. He should spill a few drops on his fingers and thus have some of the wine, before the chosson and the kallah drink.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/24/2017 11:20 PM |
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# 1245 Make No Mistake
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Q. 4) See prior question 1242.What happens if when reciting the sheva brochos, Shehakol was said instead of Hagefen? Mesameach Chassan Vekala instead of Chassan Im Hakala?
A. Horav Shlomo Miller's Shlit'a opinion is that being under the chupa is not different from any other situation where we rule that when mistakenly reciting shehakol on wine, after the fact one complies.
Similarly, if one would have to perform in need a chupa at a location where kosher wine is not available, he may use beer or any other liquor that is considered chamar medina and recite shehakol instead.
Regarding Mesameach Chassan Vekala instead of Chassan Im Hakala in the last brocho, Kuntres Paamei Yaakov (5768: n. 2) carries a number of articles with different opinions on the same question. Horav Zalman Nechemia Goldberg Shlit'a maintains, that the fact that our sages instituted these changes in the last two brochos, carries a meaning that makes it essential. He suggests on the sheva brochos after the meal, to ask one of the participants that did not hear that brocho to recite it now properly for all to hear. However, under the chupa, where there is no obligation for the attendants to hear, it should be repeated.
Horav Ephroim Greenblatt zt’l opines that after the fact one is yotze and since the change is minimal it is not considered as altering the established matbea of the brocho. So is the opinion of Horav Yisroel Meir Lau Shlit'a and Horav Gavriel Tzinner Shlit'a (Nitei Gavriel)
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/23/2017 12:23 AM |
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# 1244 Account Your Blessings
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Q. 3) See prior question 1242. What happens if one of the sheva brochos was said with mistakes that change its meaning, such as instead of Shehakol Barah Likvodo in the first brocho, one said Shehakol Nichye Bidvaro or Yotzer Haadama instead of Yotzer Haadam?
A. If instead of Shehakol Barah Likvodo on the (first) second brocho, one said Shehakol Nichye Bidvaro, it would seem obvious that one does not comply as it is a totally different brocho (Birchas Hassanim p. 227).
However Horav Shlomo Miller Shlit'a pointed out that this may depend on the pronunciation of the shehakol brocho. Magen Avraham (O.H. 167: 8) quotes two opinions as to the correct vocalization; Nihiyo (past tense) or Nihiye (present tense). Nihiya means "by whose word everything came to be" whereas Nihiye means "by whose word everything continues to be". Beeir Heitev, Shaarei Teshuva (204: 20) and Biur Halocho (204: 13) all maintain that we should say Ninhye since that is what most people say.The prevalent practice is that Ashkenazim say Nihye and Sephardim say Nihya.
The Rov maintains that if one said Nihya, it is possible that he complied with the brocho of Shehakol Barah Likvodo, also said in past tense.
As far as saying Yotzer Haadamah instead of Yotzer Haadam, Shevet Hakehuna (p, 129) rules
that it is clearly two different blessings, and if he didn't fix it immediately (toch kdei divur), he has to repeat. Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2017 1:31 PM |
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# 1243 Mixed Blessings
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Q. 2) Re – See prior question 1242. What happens if one of the sheva brochos was said before the other, and the order was changed?
A. Be'er Heitev (E.H. 62: 1) quoting Ig'rois Horambam and other Poskim who also cite Maseches Kalah Rabossi (1: 1), assert that the order of sheva brochos in principle is not essential and when one brocho is mistakenly omitted, it can be recited later on.
However, Atzei Arozim (62: 1) mentions as an exception to the above rule, the two blessings finishing with yotzer haadam. He quotes the Talmud (Kesuvos 8a) that the reason for this two repetitive similar ending brochos is that there were two creations involved in making man. One before separating Adam from Chava and the other the separation itself, mentioned in the second one. Since there is an inherent order tho this two brochos, he maintains that having mistakenly said the second one first, you don’t recite the first one anymore since it was included already in the wording of the second one. Beis Avi (E.H. 3: 143) after debating at length if the second brocho includes the first, maintains in practice to follow the ruling of the Atzei Arozim.
Igrois Moishe (E.H. 4: 88) opinion was also not to recite anymore since we are lenient in sofek brochos, and we do not recite brochos when in doubt. Kerem Shlomo (17), Rivevos Efraim (O.H. 3: 156) and Nitei Gavriel (Nisuin 2: 95: 15) rule likewise.
However, Shita Mekuvetzes and Meiri (Kesuvos 8a) explain the repetitive yotzer haadam blessings as the first applying to Adam while the second refers to Chava. Following this opinion, Shulchan Aruch Hamekutzar (206: n. 549) maintains that the first brocho is essential and should be recited after the second.
Horav Shlomo Miller's Shlit”a opinion is also not to recite the first brocho of Yotzer Haadam once the second one has been said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2017 12:51 PM |
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# 1242 Trial By Error
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In recent times more family members and friends are being honoured with reciting sheva brochos and some of them are not very learned to say the least. This gives rise to brochos said with mistakes or omissions. I would like to know what is the correct thing to do in the following cases.
Q. 1) By error the boreh pri hagefen was omitted at the beginning of the sheva brochos by the chupa, when should it be said?
A. There are two options; one can recite immediately hagefen after shehakol barah and continue the rest of the brochos in their order, or recite the hagefen after the brocho achrono, as you would do in all the subsequent sheva brochos after the chupa. Kovetz Beis Aharon (y. 5753 – n. 4) carries an article by Horav Yechezkel Grubner zt”l, that debates at length the different options and their merits, without favouring one.
Horav Shlomo Miller's Shlit'a opinion is that it is better to recite the hagefen brocho immediately.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2017 10:00 AM |
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# 1241 Clean Your Plate
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Q. Thank you for the answer (See question 1029, I was making an omelette in a milchik pan... ). If the eggs are made on butter with cheese (on a milchik pan), and you accidentally put them on a fleishik plate?
A. Horav Shlomo Miller's Shlit'a opinion is that if the fleishig plate is a ben yomo and it is of material that cannot be kashered, it should not be used again; plastics can be kashered. If it is not a ben yomo, the eggs are permitted after the fact. As far as the plate concerns, one should wait until next day and use it after kashering.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/16/2017 10:15 PM |
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# 1240 Risk Of Showers
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Q. Is there basis for being able to use hot water for showering on Yom Tov because in today’s times when people have the luxury of having hot showers in their homes it seems to have become much more “shave lkol nefesh"?
A. The Mishna (Beitza 2: 5) records Beis Shamai's opinion that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Beis Hillel permit heating up the water even as hot as needed to bathe. Shulchan Aruch 511:2 rules that one may heat water only to wash face, hands and feet, but not the complete body, even when not washed at the same time. Mishna Berura (ibid. 10) quotes Tosafos opinion that this is due to the prohibition of performing melachos that not everyone does or needs (shave lekol nefesh). Although the Shulchan Aruch permits to wash on water heated before Yom Tov, Rema (ibid.) prohibits.
Mishna Berura (551: 9 -18) rules like the Rema, that one may not take a full body shower with hot water on Yom Tov even if it was heated before Yom Tov. However, one may wash one's whole body part by part with water heated before Yom Tov and one may heat up water on Yom Tov to wash one's hands, feet, and face.
Shemiras Shabbos Kehilchoso (14: 7) discusses the topic at length and although he maintains that there is some grounds to be lenient, nonetheless he remains stringent. So is Tzitz Eliezer (6: 20, 11: 64), Avnei Yoshfe (3: 55) quoting Horav Elyashiv zt”l, Horav Yisroel Belsky zt”l (quoted in Halachically Speaking), Rivevos Ephraim (16: 265, 8: 248: 1) and others.
Halacha Yomit mentions that Maran Harav Ovadia Yosef Shlit”a maintains (for Sephardim) that if the water was heated well before the onset of Yom Tov and the boiler’s operation on Yom Tov serves only to retain the water’s heat but not to reheat it, one may use this water to wash his entire body on Yom Tov.
Horav Shlomo Miller's Shlit'a opinion is to be stringent following the Poskim mentioned above. If one usually uses the shower as tisha kavim (instead of immersing in a mikva) the Rov's opinion is that he may use a lukewarm shower for tisha kavim. Same would apply to one suffering significantly from excessive heat and perspiration on a hot Yom Tov day. A hand shower is also recommended.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/13/2017 2:47 PM |
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# 1239 Blessed Berries
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Q. What bracha do you make on cranberries and strawberries? What happens if you made the wrong brocho?
A. Shulchan Aruch (O.H. 203: 2) rules that one recites hoadama on berries grown on bushes that yearly loose their trunk and only the roots remain next year. Therefore on strawberries the correct brocho is hoadama and so rule many Poskim (See Mishna Berura ibid.3, Igrois Moishe 1: 86, Maharsham 1: 196, Vesein Bracha p. 392-394, Shaarei Bracha P. 707 n.758 et. al.)
If the plant grows within 3 tefachim (9 inches) of the ground, such as cranberries, we treat them as bushes and thus we recite on them hoadama. (Vesein Bracha p. 392-394, Shaarei Bracha P. 437 n.758 et. al.) The Halachos of Brochos quotes the p’sak of Horav Shlomo Zalman Auerbach, z’tl, “Cranberries grow on creeping vines which grow along the ground. Although the plant produces fruit year after year, nevertheless, since cranberries grow within nine inches of the ground, its brocho is hoadamah.”
However, the Laws of Brachos by Rabbi Binyomin Forst, writes that the brocho on cranberries is haeitz. In Halacha, when the proper brocho is hoadama, the recitation of haeitz would be incorrect, and would result in a bracha levatala and in effect no first bracha having been recited on the food at all. If one recited haeitz, some Poskim maintain that he should take a small bite and then out of doubt, make hoadama on a vegetable or similar. (Vesein Bracha p. 392-394, Shaarei Brocho 17 3 n. 4).
Horav Shlomo Miller's Shlit'a opinion is that, the correct brocho on both strawberries and cranberries is hoadama. However, on strawberries even bedieved, after the fact, the haeitz recited on them is levatala (on vain), and a new hoadama blessing should be recited. For cranberries, after the fact, one should follow the last above mentioned opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/13/2017 1:12 AM |
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# 1238 Bugged By Frozen Bugs?
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Q. Hi. I am wondering which frozen fruits/vegetables need a hechsher and which don't. I know that frozen produce like mango and blueberries does not, but do frozen raspberries, strawberries, and blackberries require a hechsher? What about frozen green beans, cauliflower, and broccoli? I live in Ottawa, Ontario and the laws here in Canada are pretty strict about thoroughly washing produce before freezing and selling it. Thank you in advance!
A. The cRc Fruit & Vegetable Policy is that all freeze dried vegetables & fruits require a reliable hashgacha. Generally, The cRc web site provides a list and adds, “It is impossible to cover all of the different varieties, so if a particular product is not found on this list, please call the cRc office.”
Montreal M.K. also provides a list.
Chabad Org. Writes, “Most frozen vegetables are acceptable for year-round use (excluding Passover), as the freezing process does not pose any Halachic concerns; though you should always be on the lookout for insects which occasionally infest vegetables.
It appears that due to the strong likelihood of insect infestation in the following frozen vegetables, they should only be bought with a reliable kosher certification: broccoli, cauliflower, brussel sprouts, asparagus, cut onions, spinach, potatoes, and artichoke hearts.”
Star K in regards to Pesach maintains that, Frozen Vegetables require reliable Kosher for Passover certification since pasta blends are produced on the same equipment. Plain, frozen, unsweetened fruit pieces would be acceptable without special Passover certification. Sweetened frozen fruit pieces could be sweetened with liquid sugar or corn syrup, requiring strict Passover supervision.
I also forwarded your question to Rabbi Tsvi Heber, Director of Community Kosher – COR. This was his reply:
Frozen fruits are kosher without a hechsher. If there is an infestation issue (strawberries, raspberries, blackberries) then it can be used as a puree or in a liquid form.
Frozen vegetables from North America can be considered kosher without a hechsher. If there is an infestation issue (cauliflower, broccoli) then it can be used as a puree or in a liquid form.
Horav Shlomo Miller's Shlit”a opinion is similar to the above last. However, he added, that when there is an infestation issue you may check out and inspect properly the fruits and vegetables, provided that you know how to do it. (You have to know the shape, colour and size of the infecting insects, how to make them visible and how to remove them).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/12/2017 10:17 PM |
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# 1237 Enjoy Your Anniversary Meal
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Q. Is that seuda considered (a seuda on the fiftieth yortzait – see prior question) a seudas mitzva?
A. As mentioned on the last question, it is difficult to find a source for a special “fiftieth year seuda” minhag.
However, Horav Shlomo Miller's Shlit'a opinion is that if the minhag of that family or congregation is to make a seuda with a siyum or other divrei Torah on any yortzait (as is the case of many offering a tikun after davening), it does become a seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2017 10:14 PM |
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# 1236 Kidush on Kadish?
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Q. Is there a source for making a special seuda at the fifty year yortzait?
A. It is difficult to find a source for this minhag. In the quarterly journal Tzefunos (5752, Vol. 18) there is a letter from the Zichron Shmuel answering a query from a talmid of the Chasam Sofer on making a special seuda on the fiftieth yortzait of the Chasam Sofer. He writes that although there is mention of arranging a day of learning on the day of yortzait of a great person (See first Rashi, Yebamos 122a) by his kever, or the seudos of Lag Baomer in honour of Rav Shimon Bar Yochai, (and other tzadikim and parents every year), there is no mention to do so especially on the fiftieth anniversary. He debates whether there may be an issue of chukos hagoim involved (see prior question). Nitei Gavriel ( Avelus 2: 77: 22 n. 40) mentions that the chasidim of Gur do not make a seuda on the day of the yortzait of their Rebbes after fifty years, with the sole exception of the S'fas Emes.
As mentioned in the prior question there are reasons for tikun (mending and correction) in a fifty year period. (See also Ramban Shemos 21: 6)
I enquired a number of Rabbonim in the city if they are aware of such a minhag, to no avail.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2017 11:03 PM |
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# 1235 Kadish Leolam?
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Q. Is it true what some say that you don't have to recite kaddish on the yortzait more than fifty years?
A. Some Poskim do write that there is a fifty year limit for maintaining a yortzait and reciting kadish. (Yalkut Yosef – kivud Av Va'em 13: 61, Nitei Gavriel – Avelus 2: 77: 22 n. 40, quote Hedras Kodesh (p. 72) in the name of Mahara'Sh of Belz zy”a, Chaye Yitzchak, More Horim in the name of the Divrei Chaim and others).
Nitei Gavriel explains in their name, that after that time the neshama has already found its tikun (mending and correction) and has reached its correct most elevated place in Gan Eden. He also quotes that the fifty year period reflects the time frame that the Talmud (Shabbos 89b) considers common and correct for the liability of sins. (See Ben Ish Chai, Behar)
Orchos Rabbeinu (1: p. 305 and ibid.) quotes from the Steipler Gaon zt”l, that: “After about fifty years the soul departs totally from the body, and there is no more benefit in visiting the kever. Occasionally, he adds, Hashem leaves the neshama of a tzadik longer, so there will be someone left to pray for them in troubled times. Alternatively, the tzadik himself, may desire to stay longer.”
However, Remoh (Y.D. 376: 4) and Maharil rule that for parents, kadish on the day of yortzait is recited forever. Rav Poalim (4: 17) mentions in the Arizal's name, that some neshomos even after a millennium may still be reaching for their proper, most sublime and exalted place that corresponds to them, so they would greatly benefit from the good deeds of their children. Minchas Elozor (4: 33) adds that one should not even mention the fifty year limit, since it may be part of the chukos hagoyim and carry Gentile roots.
Orchos Rabbenu (1: p.310, see above) mentions that the Steipler Gaon zt'l recited kadish and davened for his parents even after fifty years. Yalkut Yosef, Nitei Gavriel (ibid.) and others also mention that most Poskim rule to maintain the Yortzait and kadish for parents even after fifty years.
Horav Shlomo Miller's Shlit'a opinion is that for other relatives that one has honoured them with kadish on the day of their yortzait, such as grandparents, one does not have to continue doing so after fifty years. However, for parents due to the inherent mitzva of kivud Av Va'em that applies even after their demise, one should continue honouring them even after fifty years.
The Rov added, that for other relatives, if one stops reciting kadish after that period, there is no need to be matir neder (annulment of vows), as one can rely on the hataras nedarim declaration said before Rosh Hashana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2017 10:59 PM |
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# 1234 Mystery Meat
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Q. (Re- above question on cultured kosher meat). Also what was the status of the meat that was created miraculously in Biblical and Talmudic times?
A. The Talmud (Sanhedrin 59b) relates that angels would roast heavenly meat and serve it to Adam while he enjoyed the Gan Eiden. Similarly, Rabi Shimon ben Chalafta, was walking on the road, when he encountered a pair of lions. He quoted from Psalms: “The young lions roar for prey and to beg their food from G‑d,”and two lumps of flesh descended from heaven. They lions ate one and left the other. He brought it to the Bais Hamedresh and consulted: Is this fit (for eating) or not? He was answered: “Nothing unfit descends from heaven.” Rabbi Zera asked Rabbi Abahu: “What if something in the shape of a donkey were to descend?” he rejoined, that he was just told, that no unfit thing descends from heaven”
Miraculous meat appears again (Sanhedrin 65b), Rabi Chanina and Rabi Oshaia would spend every erev Shabbos learning the “Book of Creation” by means of which they created a calf and ate it.
The Malbim ( Vayera 18: 8) explains that meat created using the “Sefer Yetzira” is pareve. That is why Avraham Avinu was able to give the visiting angels a meal containing both milk and meat; the meat was pareve, as Avraham created it that day. See also Pirkei D’R’ Eliezer (cited in Yalkut Reuveini on Parshas Vayera, and Darchei Teshuva (87, 29). Cheshek Shlomo, ( Y. D. 98) maintains that milk from a cow that was created via the “Sefer Yetzira” is also pareve. Shelah (2, Torah Shebeksav, Vayeishev), maintains that this was the disagreement between Yosef and his brothers and what the Shevatim ate while Yosef assumed it was eiver min hachai.
Horav Shlomo Miller Shlit'a explained that although this miraculous meat is pareve the sages mentioned above used it for Shabbos, since after all it is an honorable and important as well as palatable dish to honor Shabbos with.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/9/2017 10:20 PM |
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Important Numbers
