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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 966 Open and Shut Case
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Q. Can I take out on Shabbat from the dishwasher dishes that were already washed if no light goes on or off?
A. 1) A dishwasher is Muktza because it is considered a “Keli Shemelachto Leisur” since the normal use is prohibited on Shabbos. (Shulchan Aruch O.H. 308: 3). As such one is allowed to move it or parts of it for a permitted activity needed on Shabbos. Chashukei Chemed (Pesachim 109a) in regards to a child who hid the afikoman inside the washing machine, permits taking it out as long as no light or other electrical connection is done. (See also Luach Hamuktza p. 44)
Horav Shlomo Miller's Shlit'a opinion is similar and permits taking out dishes and utensils from the dishwasher on Shabbos when needed
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/4/2016 4:11 PM |
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# 965 Rise and Shine, Right on Time
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Q. When davening Vesikin, do you consider the pasuk Hashem Sefosai.... as part of the Shenoneh Esrei or not?
A. Horav Shlomo Miller's Shlit'a opinion is that “Hashem Sefosai” is part of the amida (See prior question) also in regards to starting the amida at the netz or sunrise.
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Posted 1/4/2016 3:53 PM |
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# 964 Amida Starts Running Now
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Q. If I Prematurely Step into (Mincha – Laud Kedusha) Shemoneh Esrei, but only say the two preliminary verses which precede the first bracha of Shemoneh Esrie, can I step out so I can respond to Kedusha of shiliach tzibour or am I committed to complete my Shemoneh Esrei? I.e. I had stepped into Shemoneh Esrie not knowing that a shortened version of Shemoneh Esrie was to be repeated, before the tzibour began their silent Shemoneh Esrei.
A. The Talmud (Brachos 4b) maintains that the addition of the posuk Hashem Sefosai Tiftach at the beginning of the amida is considered as an extended Shemone Esrei. Biur Halacha (110: 2) debates whether this verse is an actual integral part of the amida and if omitted, one has to repeat, or maybe it only means that saying this pasuk is not a hefsek that separates between Geulah and tefilah. He leans more to say that it is not really a part of the Shemone Esrei. Igrois Moshe (5: 24) quotes Magen Avraham and Lechem Chamudos (Brachos 6b) who assert that it is an actual part of the tefila, however he debates and mentions that Sheliach Tzibur recites this pasuk silently unlike the rest of the amida. It is apparent from Mishna Berura (67: 35) that once this posuk is recited, one already started the Ehemone Ezrei and you cannot be mafsik anymore.
Be’er Moishe (5: 50) maintains that once one has began saying this posuk he may not even take the three customary steps before the amida. However Mekor Chaim (122: 1) and Rav Poalim (4: 4) assert that in Mincha and Musaf, after reciting this posuk you may still answer Kedusha and Kadish, and then recite the posuk again before the beginning of the amida.
Even if you maintain that “Hashem Sefosai” is part of the amida, this is not be the case in regards to the pasuk “Ki Shem Hashem Ekra” added on Mincha and Musaf and you may answer Kedusha and Kadish. (Piskey Teshuvos 111: n. 15)
Horav Shlomo Miller Shlit’a recommends that when you find yourself in the situation you describe you should rather repeat silently the amida together with the Shaliach Tzibur. This will enable you to recite the Kedusha together with the congregation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/4/2016 3:50 PM |
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# 963 Barech Alenu Shana Tova
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Q. Is it proper to give New Year bonuses to employees right before the New Year or should our company wait until after or give them out weeks before the New Year?
Can we include also a New Year’s wishing-well card?
A. Horav Shlomo Miller’s Shlit”a opinion is that unlike Christmas, New Year is not considered today a religious celebration and therefore you may give out the bonuses right before that day while also accompanied with a New Years greeting card.
On question # 695 on this forum we wrote:
Q. If someone greets me with a "Happy New Year" can I respond likewise?
A. Horav Shlomo Miller's Shlit"a opinion is that it is permitted since in our days there is no religious connotation to the greeting. In addition, you may initiate the salute if it generates a Kidush Hashem by displaying good manners.
Ohalei Yakov (p. 20) quotes in the name the Apter Rov Zt"l, the meaning of the Posuk (Tehilim 87:6) "Hashem counts in the script of the nations" as conveying that during their New Year we are also granted retroactively a better Rosh Hashono judgment. Since the differences between the individual conduct during the two celebrations, becomes now widely apparent and evident, therefore a Good Year salute to anyone is not out of place. (Nitey Gavriel – Chanuka p.418)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/4/2016 3:34 PM |
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# 962 OJ - Oy Vey or OK?
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Q. Regarding the bugs in Orange Juice
Is OJ prohibited to consume?
If prohibited, could the OJ be used in for baking?
If not prohibited, is it recommended to nevertheless refrain from consuming the OJ.
Is one brand of OJ better or worse than another?
A. Many Poskim permit commercial orange juice since even if insects or Scale Bugs are present on the peel, the juice is extracted from the inside of the fruit. Tropicana uses a different process that actually squeezes oil out of the peel, then centrifuge the essential oils, limonene oils, and orange oils, to separate them from the surrounding water, and add some of the oil to the juice. The adding of the oils extracted from the peel provides the “freshly squeezed” taste and thick texture found in the product. Rabbi Yair Hoffman writes that in the process of adding the oils of the peel, something else is also introduced into the juice; Scale Bugs. He writes of testings that showed an established presence of insects in the juice. However many Poskim concur with the established OK Hechser, since bug infestation in fruits and vegetables is seasonal, so the same tests conducted at different times of the year can produce different results. On our inquiry to the COR, Rabbi Tzvi Heber replied that all orange juices with a reliable hechsher are permitted.
Horav Shlomo Miller's Shlit'a opinion is similar since the insects if present are only a “Sofek Beriah” or doubtful complete creature that becomes annulled in the juice. (Normally a “Beriah” by Rabbinical decree does not become annulled).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/29/2015 11:52 PM |
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# 961 Supplement Your Neshamah
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Q. I have heard that a certain Gadol HaDor who is no longer in this world permitted gum and vitamins even if they didn't have a hechsher. Is there a mekor for this p'sak?
A.
Horav Shlomo Miller Shlit’a pointed out that in principle there are
different reasons why vitamins or medicines may be permitted even
without supervision. 1) They may have an
unpalatable or unpleasant flavour and therefore considered “Nosen
Taam Lifgam” that when mixed is permitted (See Pri Megodim’s
introduction to Basar Vechalav). 2) During the manufacturing process
the prohibited ingredients undergo a chemical transformation that
turns them into something different, (See Remo Y.D. 67: 10 and Shach
ibid. 33). 3) The prohibited items may be minimal and are annulled,
at least Biblically. 4) Although not a generally accepted reason,
some add as an argument
the fact that they are
not consumed in the normal way that
food is eaten, but rather swallowed (Divrei Chaim Y.D. 2:
52).Therefore historically, there were and are Poskim that are
lenient on vitamins
when dealing with the
ill or when in need. On
our enquiry to the COR, Rabbi Tzvi Heber replied: Vitamins
in a hard pill bitter format might be considered shelo k’derech
achila and therefore permitted for someone who takes them for
medicinal value (choleh).
In reality today,
when consuming vitamins we must be concerned with many
issues such as the raw
ingredients, fillers, binders, lubricants, coating agents, flavors
and the manufacturing process. Questionable ingredients include
stearates (animal origin), lactose (dairy), fish oils, clams, eggs,
gelatin (animal/fish derived) etc. There are also starches, alcohol &
gluten etc. which are concerns for Passover use. Some may have a
dairy & meat derived product in the same item, which is another
concern; meat & milk together.
Therefore, although in
principle there are valid reasons to be lenient when in need, in
actuality
they are complex and vary often
from case to case. And
since vitamins with kosher supervision are readily available these
days, one should consume them. Please note that chewable vitamins,
and the ones coated with a pleasant tasting coating, require reliable
certification.
Rabbi A. Bartfeld as revised by Horav
Shlomo Miller Shlit”a
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Posted 12/25/2015 3:08 PM |
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# 960 Not Tonight
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Q. I heard that some don't get married on nitel night, is that true?
A. Horav Shlomo Miller’s Shlit’a opinion is that for those that observe the minhag of Nitel, it depends on the rationale behind it. If the reason is the inherent avelus and mourning on a day that caused historically so much pain and tragedy to our people, (Korban Nesanel, Chasam Sofer 2) weddings should be avoided. Nitey Gavriel (Nisuin 1: 48: 18 – Chanuka 5: 4) indeed quotes opinions that some avoid getting married on Nitel night; that being also one reason why we don't learn Torah on that night, as Torah learning creates simcha and joy.
However, if the motive for Nitel is the habitual sakana or danger for Jews being in the streets on that night, (Taamey Haminhogim) it may not apply in our days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/25/2015 12:58 PM |
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# 959 Chasuna, Chanuka, Hadlaka
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Q. If the chasuna is on Chanukah and the choson leaves his parents home for good, before sunset and goes to his wedding hall and then later that night will move in to his new home, where should he light Ner Chanukah?
A. Halichos Shlomo (Chanuka p. 275) and Nitey Gavriel (Chanuka 11: 4) rule that a groom that leaves home after the time of kindling the menorah, should not light in the new home where he is to spend the night with his bride after the wedding, but in the house of his parents. They rationalize that at the time of the hadlaka, his parents home is still his home and that is where he has to light. Halichos Shlomo debates if he has to remain a half an hour after lighting there before he moves out; and compares this to one selling his home after lighting the menorah or a visitor returning home on Motzei Shabbos. Horav Shlomo Miller's Shlit'a opinion is that the half an hour stay is unnecessary.
If he left the parental home before shekiah, Halichos Shlomo (Orchos Halocho ibid. n. 47) rules that he should light the menorah at his new location. He advises to take some time-out before the seuda begins and light at his new abode.
Horav Shlomo Miller's Shlit'a opinion is also that in your case since the choson left his parental home before sunset, he should light the menorah at his new location.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/25/2015 12:44 PM |
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# 958 Fast Wedding II
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Q. Is it proper to make or attend a wedding or a sheva brochos with music on the night after Asara Beteves?
A. See prior question. Poskim mention that it would seem that there is no reason to avoid weddings on the night after the end of the Ta'anis, however some consider that since the activities and preparations for the night will certainly begin already on the day, this should be averted when possible. (Shulchan Hoezer 6, P'ri Hasade 1: 2, Yoshiv Yitzchok p. 80). See also Shulchan Aruch (E.H. 64: 3), and Aruch Hashulchan (ibid. 11) in regards to weddings on Motzei Shabbos. However, Chesed Yehoshua (2: 5) writes that many communities in Europe would avoid vehemently Motzei Shabbos weddings because of the inherent chilul Shabbos involved.
See also Nitey Gavriel (Bein Hametzarim 5: 23- 8: 7) in regards to avoiding fateful activities on a Ta'anis since it is a day of detrimental mazal.
Horav Shlomo Miller's Shlit'a opinion is that in principle you can certainly celebrate a wedding or Sheva Brochos with music after the end of Asara Beteves, but when possible, on the onset it should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/25/2015 12:05 PM |
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# 957 A Fast Wedding?
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Q. Is it proper to make or attend a wedding or a sheva brachoth with music on the night prior to the fast of Asara Beteveth?
Remoh (O.H. 550: 3) advises that if there is a Chupa on Asara Beteves on Erev Shabbos, Mincha and Vaichal are recited before the Chupa. However, Shulchan Aruch (551: 2) rules that no weddings are to be done during the Nine Days and Biur Halacha (ibid.) quotes from Eliahu Rabbo and Peri Megodim that it is possible that this also applies to Shiva Asar Betamuz and Asara Beteves.
Bais Avi (3,2,6) writes that the minhag is not to make weddings on the night of the Tenth of Teves since in reality the Ta'anis has already began but the prohibition to eat is only from the morning. Other Poskim are more lenient (Even Pina O.H. 45, P'ri Hasade 1: 2, Yabia Omer 6: 7, Tzitz Eliezer 7: 49).
Da'as Torah of the Maharsham (551: 2) advises that although the Chupa is permitted but one should abstain from dancing even on Asara Beteves. See also Halichos Shlomo (13: 1)
Horav Shlomo Miller's Shlit'a opinion is that in principle and by the letter of the Halacha, it is permitted to have a wedding or Sheva Brachos with music on the prior night of the Ta'anis, however, when possible one should be stringent. (He pointed out to the Sdei Chemed – Ma'areches Choson Vekalo p. 21-22)
Rabbi A. Bartfeld as revised by Horav Shlomo miller Shlit”a
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Posted 12/23/2015 9:50 PM |
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# 956 Naso's Lift Off
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Q. My son's Bar Mitzvah is this year on Sivan 7. We here in Eretz Yisroel will be leining Parashas B'haalosecha on the following Sivan 12, while those outside of Eretz Yisroel will still read Parashas Naso (because Acharon shel Pesach is on Shabbos).
My father will be coming, im yirtzeh HaShem, from Canada for the Simchah. He will consequently lose Parashas Naso.
Is there anything that he need do, and what?
A. Yom Tov Kehilchoso (9: n. 42) quotes Horav Eliashiv zt”l ruling in a similar situation that although there is no factual obligation to seek or create a special minyan to read the missing parsha, it is better to do so. He also quotes a similar p’sak that Horav Dovid Feinstein shlit”a mentioned in his father’s name, namely that a Ben Chutz L'aretz does not have to read when in Eretz Yisroel the Seder Haparshios of Chutz La’aretz, rather he follows local customs.
Ratz Katzvi (O.H. 1: 3) adds elucidation by explaining that the reading of the Torah is not a individual obligation but rather a communal one. It is the tzibur that creates the requirement of K’rias Hatorah and we therefore follow them in their reading.
A similar ruling can be found in Halichos Shlomo. (16: n. 26, See also Betzel Hachochmo 4: 151, 1: 2.)
Horav Shlomo Miller’s opinion is similar; he also suggested that your father may read on the Shabbos prior to his departure (Parshas Bamidbar) by Mincha the complete parsha of Naso (only three aliyos; sh'lishi reads the rest of the parsha), if he finds a willing tzibur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/22/2015 1:07 PM |
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# 955 Repenters Repeat?
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Q. A Ger that converted recently (less than thirty days) and is in doubt if he said veten tal umatar or retzeh does he have to repeat? Does it matter if he was already davening and bentching for a long time before his conversion?
A. Mishna Berura (188: 16) maintains that if one is unsure if he mentioned retze or ya’ale veyavo in the amida or birchas hamazon he does repeat, since we assume that he recited as he usually does and omitted the essential additions. (The above does not follow the opinion of the Lechem Chamudos (Brochos ch. 1) that differentiates between tefila and birchas hamazon - Sha’arei Tzion ibid. 12)
Horav Shlomo Miller’s Shlit’a opinion is that a recent convert that has not yet davened thirty days can be lenient and not repeat, however if he did pray before conversion, he is treated like anyone else since “hergel” or becoming accustomed is a natural human habit trait and does not depend on whether he was already obligated on mitzvos. The same would apply to a recent bar mitzvah.
See Chashukey Chemed (Gittin 4a) for a similar rule on a recent ba’al teshuva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2015 12:17 AM |
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# 954 Any Wiggle Room?
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Q. There is a treatment that has 20000 medical papers looking into it that involves taking by mouth a Helminth/ worm harvested from grain beetles that calms the immune system so that tolerance is induced and the auto immune illness improves or is cured. Illnesses, like rheumatoid arthritis and MS may be greatly benefited. Is this Kosher?
A. Horav Shlomo Miller's Shlit'a opinion is that the answer requires further clarification, as it depends if the parasitic worms are visible to the naked eye or not. This is a complex issue, since there are important Halachic variants involved, such as if the worms are invisible to the eye at early stages, but when they mature they can be easily perceived. Also, they may not be recognizable to the naked eye as singular separate multicellular organisms, but since they generally and naturally grow in clusters, and those are perceptible without any optic magnification, they would remain prohibited. If the above standarts are met, further clarification is also necessary to ascertain that no part of the host beetle is included in the medical preparation to be eaten.
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Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2015 12:16 AM |
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#953 Whine About It
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Q. In the above case or when people who are not religious are invited to a Shabbat meal, will non-mevushal wine become prohibited?
A. Bais Yosef (Y.D. 119) quotes Rashbo's Responsa that considers the wine of one who openly desecrates Shabbos as prohibited Gentile wine. This is, at least in principle, the accepted common Halachic rule. Chasam Sofer (Y.D. 120) explains that this is not an assimilation preventive measure but rather a penalty imposed on a recalcitrant mumar.
However, contemporary Poskim express also lenient opinions on today's unobservant individuals as they may be considered the unwitting victims of prevalent ignorance and society or media compulsive preassures. (Binyan Tzion 23, Mahari Assad Y.D. 3, Sheilas Yavetz 60, et.al.)
Considering also other mitigating Halachic issues, such as what kind of “negia” or contact with the wine prohibits, or what portion of the wine is affected, Horav Shlomo Miller's Shlit”a opinion is to be lenient in need for the purpose of kiruv or sholom bais.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2015 12:15 AM |
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# 952 Ess Mine Keend
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Q. A family where the parents became baley teshuva and strictly keep mitzvos and maintain a kosher home, but the children (aged 18 and 20) are not frum yet. Since they use the kitchen and cook for themselves, can the parents or invited guest eat there?
A. Poskim disagree whether one who does not observe Shabbos yet can effect food to became bishul akum. Piskey Teshuvo (Y.D. 112: 1) depends the above on the reason why our sages prohibited bishul akum (It may lead to intermarriage or to the ingestion of prohibited foods. See Yehuda Ya'aleh Y.D. 31, Tuv Ta'am Veda'as 2: 67). Tzitz Eliezer (8: 15) further relates permissibility to the kind of work done publicly on Shabbos and other conditions. Igrois Moshe (Y.D. 2: 46) deals leniently in regards to the milk of a mumar.
Horav Shlomo Miller Shlit'a opinion is that the parents have to be constantly aware of the foods the children bring to the house by supervising persistently the comestibles stored in the kitchen. However, in regards to bishul akum he also rules leniently.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2015 12:12 AM |
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# 951 Date Light Saving
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Q. How many years was the story of Hanuka, from the time the revolt began until the reentering into the Beth Hamikdash and the miracle of the menorah? (I keep on getting different answers)
A. The exact dates of the Chanuka history are subject to controversy. The Book of Maccabees places the regaining of the control of the Temple and the miracle of the oil on the twenty fifth of Kislev 3597 (165 BCE). This was about a year after the revolt began. It was by no means a total victory as they regained only control of the Beis Hamikdosh and not the country. From the same source (Macc. 2, 13: 41) we glean that Shimon the Hasmonean son of Matissyahu was nominated ”Prince of the Jews” on year 3619 (142 BCE), and became a partial ruler.
The above concurs with Seder Olam Rabba and the Talmud (Avoda Zara 9a) who maintain that the Hasmonean Dynasty began 206 years before the Churban Habbais (on year 3828). That would give a window of about twenty six years for the story of Chanuka.
However, other early chroniclers who did not have access to the Sefer Hamaccabim, such as Sefer Hakabala, Yesod Olam (4: 18), Tzemach Dovid and others assume year 3621 or 3622 to be the year of the menorah oil miracle. (from Chanuka, Art Scroll series).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/9/2015 12:59 PM |
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# 950 Enlighten the Un-Covered
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Q. Is it correct to use a commercial wick that comes covered with a wax coating even if you use olive oil, since the mitzvah is done at the moment of kindling, and you are using then wax, not oil?
If you use a decorative jar for storing the olive oil but it has no covering, and it stays uncovered overnight, can you still use the oil?
A. Halacha does follow the opinion that the mitzva is done at the time of the kindling (Shulchan Aruch 673: 2.) Nitey Gavriel (Chanuka 18: 8 n. 16) recommends therefore to pour some oil on the wick before lighting it, since the fuel for the flame at the beginning, is the wax coating on the wick, and only later does the oil start to burn.. However many Poskim deem the above unnecessary since they consider the whole process as one single act of kindling. (Halichos Shlomo Moadim 2: p. 285: n. 15, Avnei Yoshfe 6:103:8, Horav Chaim Kanievesky Shlita quoted in Doleh U’mashke page 237, and the opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv zt”l (quoted ibid. n. 633,)
Horav Shlomo Miller's Shlit'a opinion is similar.
The second question has been addressed already in this forum in question 682 qu0ted bellow.
Can you use oil for Chanuka lighting that was left uncovered overnight?
Horav Shlomo Miller's Shlit'a opinion is that it is permitted for a number of reasons. Firstly Poskim disagree whether in our days we should discard certain liquids that were left uncovered or Mashkim Megulim. The main reason for their prohibition is the possibility of their contamination by poisonous snakes (Avoda Zara 30a, Chulin 9b) and since that rarely occurs in our populated cities, we are lenient (Shulchan Aruch Y.D. 116:1, Mishna Berura 160: 23.) However, some Poskim do remain stringent (Pri Chodosh and Pri Toar, quoted by Birkei Yosef and Aruch ha-Shulchan Y.D. 116:1.) It is important to know that when Mashkim Megulim are prohibited they are even when left uncovered and unsupervised for a short time, not only overnight.
Poskim also differ if prohibited or non-kosher oil can be used for Chanuka lights and many are lenient (Sdei Chemed – M. Chanuka 14, Kaf Hachaim 673: 11, Beis Shlomo O.H. 10: 108).
However the main reason that oil left uncovered is undoubtedly permitted is that there is no Mashkim Megulim issue on oil, since snakes don't drink from it (Chulin 49b, Bais Yosef Y.D. 116, Yemei Chanuka p. 71)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/9/2015 12:53 PM |
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# 949 Light on Time
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Shalom
Q. I have a chavrusa every Thursday evening at 5:30 PM.
Next week, is it better to cancel the chavrusa in order to light the menorah at the ideal zman? Rescheduling isn't possible.
Thank you
A. As you are aware Poskim maintain different opinions as to what is the correct time for lighting the menorah. Shulchan Aruch (O.H. 672: 1) and Tur (ibid.) rule that the right time is after the stars appear, at the end of the shekiah. Other opine that the proper time is at the beginning of the shekiah (Biur Halacha Ibid.,Mor U'ketziah ibid., Sidur Sheloh et. al.) Different times such as; 10, 15, 18, 20, 25 minutes after the shekiah are mentioned by various Poskim (see Nitey Gavriel – Chanuka 3: 2.)
Horav Shlomo Miller's Shlit'a opinion is that on this year's Chanuka, when the shekiah is around 4.41 pm, you can correctly light at 5.00 pm, and then tend to your shiur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/7/2015 7:42 PM |
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# 948 Give Me a Hanuka Break
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Q. I'm an ovel for my father, can I take my children (My wife is taking care of the small ones) to a Chanuka party where there will be games and activities for them?
Can I take them to a water park in Niagara during their Chanuka break?
A. Poskim (Maharam Mintz 86, Darkey Moishe, Shiurei Knesses Hagedola 371) permit a Rabbi to officiate in a wedding during avelus, as well as a music teacher to teach then (Mishmeres Sholom 20;19, Eishel Avrohom 551:10.) since they do not intent or partake in the joy.
Horav Shlomo Miller,s Shlit'a opinion is that if your purpose and intention is just to take care of the children and it is basically a task and a chore that you are performing for their benefit and enjoyment, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2015 2:36 PM |
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# 947 Invest In Your Future
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Q. I'm planing to invest the capital obtained (from a property that I inherited from my parents – see last question) and live of the interests. The amount to be received monthly is small and barely covers my needs. Do I still have to give maser?
A. Poskim disagree if someone in monetary constraints is exempt from donating ma’aser. Some rule strictly and require ma’aser even of the poor unless they can't even purchase bread and water. The lenient maintain that if one has to rely upon others to satisfy basic needs, and has no extras or luxuries, then he need not give maaser. See Teshuvos V’Hanhagos 1:560, Kuntres Kol Torah Choberes 39 quoting Horav Shlomo Zalmen Auerbauch Zt”l.
However, the Talmud (Gitin 7a,b) maintains that the poor should also give tzedaka (which is a separate mitzva from m’aaser,) as Rav Yosef says; the destitute will be rewarded for giving charity and will cease being poor.
When someone accepted giving ma’aser as a neder, even if he has a difficult time with parnosso, he still is obligated to keep his promise (Tzedaka Umishpat 5: 20, see also Chasam Sofer C.M. 120 that Ya’Akov Avinu took on as a neder to give ma’aser even in need)
Minchas Yitzchok (6: 101) quoting Tashbatz recommends separating the tithe, and using some of it for his family needs.
Horav Shlomo Miller's Shlit'a opinion is that you should give as much as you can afford.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2015 2:30 PM |
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Important Numbers
