|
|
|
|
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
|
|
|
|
|
# 1095 Fast or Feast?
|
|
|
Q. I have a close friend that is getting married this Sunday, the 20 of Sivan. I heard that there may be an issue in attending a wedding on that day. Is that true?
Should you make an effort to say selichos on that day? (I daven in a shul where they don't?
A. Yisod Veshoreash Hoavodo (Shaar 9: 11) mentions that the twentieth of Sivan became a day of fasting due to the many tragedies that began on that day.
On the 20 Sivan (1171) - The first blood libel in France - tens of Jewish men and women including three great tzadikim, were burned alive in the French town of Blois on the accusation that Jews used the blood of Christian children in the preparation of matzah for Pesach.
The Shach was from the first that instituted this day as a fast day commemorating the “Gezeiros Tach V’Tat” (the catastrophic Chmielnicki massacres in Southern Poland and the Ukraine in 1648-1649, that ended the lives of approximately six hundred thousand people). It would seem, however, from his own words, that he had established the fast day only for his family and descendants. This would explain why, in 1652, the Vaad Arba Hoarotzos (Council of the Four Lands) also declared a fast on 20 Sivan; they were establishing one for the public at large. It became accepted mostly in Poland. (Taz O.H. 566).
Mishna Berura (566: 10, 574: 2) mentions in regards to the reading of Vayechal, that the 20 of Sivan in his days became less established as a day of fasting, and only a few observed it. He also, by quoting Mogen Arohom and Pri Megodim, debates about eating at a bris mila or other seudas mitzva on that day and what to do on Erev Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that today the twentieth of Sivan is not a well known occasion at all and the minhag for most is not to fast or say selichos. Therefore, one may attend the wedding of a close friend and comply with the biblical mitzvah of rejoicing with the chosson and kallah.
There is also no need to search for a minyan that says selichos, which may be hard to come by, unless one has a family tradition to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/24/2016 1:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1094 Papaya Shayla
|
|
|
Q. There are different traditions as to what bracha you make on papaya, what is Rav Millers opinion?
A. The Papaya looks like a tree, it may grow ten feet tall or more, lasts for several years and produces an annual crop like a tree and has all the qualifications of a tree as determined by Chazal. However it lacks some key botanical features of a tree and exhibits properties of a “Yerek”. It bears closer similarity in many ways to a very tall stalk, since unlike a tree its stem is completely hollow on the inside and it does not usually produce branches. Its leaves and fruits grow directly on the top of the main stem, and it usually produces fruit during the first year, unlike most trees.
Since the papaya has some tree-like features and some vegetable-like features, Poskim disagree as to what is the proper brocho to be recited. Most Poskim follow Rav Pe’alim (O.H. 2: 30,) rule that papaya is not a tree and that the appropriate bracha is ha’adama. So does the Ridvaz (3: 531,) Kaf HaChaim (203: 13),Yechaveh Daas (4:52), Mekor HaBerachah, VeTein Berachah, (p.395,) Teshuvos VeHanhagos (3: 333) and Pischei Halacha. They offer different arguments or do so out doubt which is the correct brocho.
Other Poskim (Shevet Halevi 6: 165, Mishpetei Aretz, p. 27, Miperi Haaretz - quoting Horav Elyashiv zt”l) maintain that the brocho is haetz, so does too the OU website.
Horav Shlomo Miller’s Shlit’a opinion concurs with the majorities view of reciting ha'adama, since we are stringent on doubtful brochos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/24/2016 12:14 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1093 Do Not Touch Shiduch
|
|
|
Q. I like to try to make shiduchim. I'm on an email list that gives me many shiduch profiles a day. Some of these people are modern orthodox. Some of them are not shomer nagiya. One question is, if I know someone is not shomer nagiya, am I allowed to set them up with anyone? And secondly, if someone says they're modern orthodox, am I mechuyav to ask if they are shomer nagiya? In general, would I be allowed to set up people who are modern orthodox, being that they may do inappropriate things on the date? Or is it not my shaila?
Thank you in advance for your response.
A. Please refer to question 257 on this forum hereby quoted:
Is it permissible to arrange a shidduch if it is possible that the couple isn’t religious enough to keep Taharas Hamishpacha? A. Many Poskim maintain that there is no prohibition on arranging, helping or being mesader kidushin (performing the wedding ceremony) of a couple that does not observe taharas hamishpacha (family purity laws). Many require that the couple should commit to at least go once, prior to the marriage to the mikvah. (Minchas Yitzchok 1,10 – Chelkas Yaakov 1, 23 – Sridey Eish 2, 57 and 3, 28 – Hapardes year 13 vol. 5,7, 11 and year 23 vol.1 – Hilel Oimer Y.D. 67 – Hashavit Y.D. p.167).
See also question 799 in regards to buying insect contaminated raspberries for a disabled neighbour and question 989 on administering an oath to someone who is lying.
Horav Shlomo Miller's Shlit”a opinion is that you don't have to be concerned on what the individuals may do during the date.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/20/2016 11:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1092 Don't Picture This
|
|
|
Q. I have some articles and stories that were published in a modern orthodox publication. One of the stories that got published was a shiduch story, and the publication put pictures to go along with the story, that people that are more frum would not approve of. I think it was written well, if I may say so myself. May I show people this story, if my intention is just to show the story, not because I am trying to point out the pictures? But people will see the pictures, so would this be loshon hora? This question has two parts- one, can I show it to friends just for the sake of sharing the story with them? And secondly, may I show it to potential customers as a sample of my writing?
A. Horav Shlomo Miller Shlit'a recommends to cover or blacken the offending pictures.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/20/2016 11:29 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1091 Ghost Adjusters?
|
|
|
Q. I have some more questions if you don't mind. One is that I'm trying to start a ghostwriting business. I am looking to write books and booklets for people who either don't have the time or the skills to do it themselves. This involves consultations in addition to the actual writing. Are there any halachic restrictions as to what I'm allowed to charge for this service?
A. Horav Shlomo Miller's Shlit'a opinion is that you should charge the ongoing market rates for similar work. If a person is willing to pay you more because he/she values greatly your product or service, you can accept it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/20/2016 11:26 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1090 And The Beat Goes On
|
|
|
Q. (See question # 1089 above) If the heart was extracted without doing all possible to revive the patient, would Halacha permit using it after the fact, in order to save a life?
A. Horav Shlomo Miller’s Shlit”a opinion is that after the fact, once the heart extraction has been performed, the heart can be used to save someone's life. Although, usually the extraction would be done without the specific knowledge who the recipient may be; even it was known, it would be of no consequence, as the removal would have been carried out anyway for the benefit of another recipient. This applies even if the proper Halacha process mentioned in the prior answer was not followed. It also would not matter whether the donor belonged to the Jewish faith or not.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/17/2016 6:59 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1089 Not for the Faint-Hearted
|
|
|
Q. Thank you so much for your answer on the new heart transplant techniques and the opportunities they offer. It is not clear from the answer according to Halacha how long should, the efforts to resuscitate the patient be continued before permitting the removal of the heart?
A. Horav Shlomo Miller's Shlit'a opinion, as stated on question 1086, is that as long as the patient’s heart can be restarted and the individual revived, he is not considered death by Halacha. There is no clear specific time interval or number of revival intents that is pertinent or relevant, it depends on the particular case and on the individual patient. The only applicable criterion is if the patient can be revived or not. A surgeon, the assistants and the voluntary donors who do not follow this guideline may be guilty of transgressing a murder prohibition or becoming an accessory to one, in the eyes of the Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 6/17/2016 6:55 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1088 Ma'aser Purchaser
|
|
|
Q. Can one buy with Maaser money cakes or other foods for Yom Tov that are sold for the benefit of an institution like a yeshiva?
A. Horav Shlomo Miller’s Shlit’a opinion is that you would have to deduct the market value of the food, and only the amount that actually reaches the institution can be contributed from Ma’aser funds,
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/16/2016 11:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1087 Carry the Torch?
|
|
|
Q. Thank you so much for your prompt answer on the ner havdala shayle (#1081) on Motzei Shabbos – Yom Tov.
You mentioned from Mishna Berura that a candle that has several wicks is not considered as an avuka (torch) because they all are seen as one single wide wick. Does that mean that all those very popular decorative wax candles extensively sold in the stores, are not an avuka at all, and only the braided separate candles are correct? They even sell special single candles with two wicks, for the purpose of this Yakenhoiz havdole, is that a fraud?
A. Shulchan Aruch (O.H. 298: 2) rules that you comply with ner havdala even with one single candle, it is only a better mitzva if you use a torch or avuka.
After observing different single body decorative candles and the way they light, Horav Shlomo Miller's Shlit'a opinion in understanding the Mishne Berura’s p’sak, is that the ones that have a space of about 4 mm or more between the wicks are best, since you can clearly distinguish one cord from the other and ascertain that it is not a single strand. Between 2 and 3 mm, it may be questionable. Less than that they look like threads of one single wick.
You may in any case treat them as if you have a single wick candle, and add a match before you recite the brocho; that certainly creates the avuka effect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/15/2016 10:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1086 Heart Stopping Question
|
|
|
Q. Now hearts can be taken from completely dead donors; the donor heart does not have to be beating when it is harvested. How does this impact organ donation and Jewish law? I believe that one reason against organ donation is controversy surrounding whether brain dead is Halachikly dead.
The following excerpt briefly explains the issue Two months ago, doctors in Australia transplanted a "dead heart" — a heart that had stopped beating inside a donor's chest — into a 57-year-old woman. The operation, which has been deemed success, was unlike any other, because for the first time, it didn't involve a brain-dead donor whose heart was still beating.
Normally, heart transplants call for the removal of a still-beating heart that's put on ice for a few hours until it can be placed in a recipient. But two months ago, that didn't happen. Doctors removed a heart that had stopped beating, and placed in a machine called a "heart-in-a-box." That machine then revived the heart by pumping warm blood into it. "We removed blood from the donor to prime the machine,We then take the heart out, connect it to the machine, warm it up, and when we warm it up, the heart starts to beat." Once the recipient was ready, the doctors disconnected the warm heart from the machine, and placed it in the patient. The technique effectively eliminates the current requirement for brain-dead patients. (from http://www.theverge.com/2014/10/24/7064353/doctors-transplanted-a-dead-heart-and-it-worked)
Is this transplant permitted in Halacha?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle it is permitted, if the patient has also stopped breathing and is truly dead. However, in practice as long as the patient can still be revived and his heart restarted, he is not considered death by the Halacha. The Rov commented that in today’s culture, when saving and extending the life of the terminally ill or the elderly is perceived as detrimental for them, the cost an unnecessary and unwanted burden on society and DNR policy rules, one has to be extremely careful to ascertain that before the heart is removed from the “death” patient, that he is indeed irreversibly dead, and cannot be possibly revived.
Rabbi A. Bartfeld as revised by Horav Shlomo miller Shlit'a.
|
|
|
|
|
Posted 6/15/2016 9:59 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#1085 Counter Argument
|
|
|
Q. I have a shaila for you. We are moving into a condo previously owned by a non jew.It could be close to a year vacant as the owner went into a nursing home many months ago.We are going to redo the kitchen but in the meantime what do we do with formica countertops? Can they koshered ( they can as per the CRC website) or do we have to cover them?
A. Not only cRc but OU also permits. Star K and COR however, do not. Horav Moshe Feinstein zt”l (quoted by Halachos of Pesach p. 140) maintains that one should not kasher formica countertops for Pesach use.
Horav Shlomo Miller’s Shlit’a opinion is that you can kasher (since it is not for Pesach use.)
To kasher wait 24 hours after last use, clean the countertops well especially on the joints and then pour boiling water from a still connected electric kettle (leave some water in the kettle.) The Rov also recommends not to place hot food directly on the counter but rather, as it is anyway usually done, on a plate or a mat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/14/2016 2:57 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1084 Pray Tell, Should we Pray?
|
|
|
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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/14/2016 2:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#1083 The Simchas Torah of Shavuos
|
|
|
Q. Why don’t we rejoice and make hakofos on Shavuos as we do in Simchas Torah, after all that is the day of the giving of the Torah and the wedding itself?
A. Our Sages (Seder Chag Hashevuos, Tel Talpios p. 18 et. al.) stress the great importance of being besimcha and in joy on the Yom Tov of Shavuos, since that happiness proves our commitment and devotion to the acceptance of the Torah. They say this explains why Rav Elozor (Pesachim 68b) teaches that all Sages agree that in Atzeres we require “Lochem,” meaning; “to rejoice in eating and drinking” (Rashi, ibid.) since it is the day that the Torah was given to us. Remah (O.H. 494: 2) explains that the reason for decorating our shuls and homes with greenery on Shavuos is to remember the “Simcha of Matan Torah.”
However, Meforshim also explain, why on Pesach there is no mention of the mitzva of Vessamachta Bechagecha, while on Shavuos the mitzva of rejoicing is mentioned only once and in Sukos twice, namely that on Pesach, people had not yet collected their grain and may still be worried and are not yet enjoying themselves properly. During Shavuos, when the grains have been harvested, they are already happy. More so on Sukos, when even the fruits have been gathered too, completing the years harvest. (Rabboseinu Ba’alei Tosafos, Yaino Shel Torah – Sukos p. 20). Toldos Yirzchok (ibid.) adds that it depends on the days of judgement that have already elapsed during this year. All four of them are over by Simchas Torah.
Horav Shlomo Miller Shlit”a explained, that having a wedding does not provide a guarantee that the marriage will be successful, only time will tell. So the real joy comes later on when we actually finish the reading of the Torah and confirm that the marriage is blooming. (See also Hadeah Vehadibur 20.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 5:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1082 Bring to Light
|
|
|
Q. Is it better if one lights the yortzait candle usually used on the second day Yom Tov when they say Izkor, before Shabbos (you would need a 72 hour candle) since it is not really needed for Yom Tov?
A. Shulchan Aruch (O.H. 514: 5) rules that one should not light an unnecessary candle on Yom Tov, unless it is required for a specific Yom Tov need. Candles for shul illumination are permitted since they provide honour to the consecrated site, and they are permitted even if no one is present. (Mishna Berura ibid. 34.) Candles for a mitzva like a bris mila are also allowed (ibid. 30.)
However, in regards to Yortzait or Izkor candles Poskim maintain that it is better to light them before Yom Tov (Ksav Sofer quoted by Biur Halocho ibid. d’h Ner) or by the Yom Tov table to add light to the room or in Shul as above. (ibid.)
Nitei Gavriel (Yom Tov 1: 55: 2 – n. 4) writes that his own minhag is to light a candle for Dovid Hamelech’s yortzait at the end of the first day of Shavuos in shul and to learn immediately Torah by it’s light.
When in need, one can light them anywhere, since after all they are lit for the mitzva of honouring one’s parents. (Biur Halocho and Ksav Sofer ibid.)
Horav Shlomo Miller’s Shlit”a minhag is to light before the beginning of Yom Tov or the preceding Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 5:26 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1081 Wick-ed Shayla?
|
|
|
Q. When Yom Tov falls on Motzei Shabbos you make havdala at the end of the kidush adding the brocho of meorei haeish. Since you can't light your regular havdala candle, because you can't extinguish it on Yom Tov, should you make the brocho on the Yom Tov candles the way they are, join them together to create the avuka effect or light two matches? What is the correct procedure?
A. Shulchan Aruch (O.H. 298: 2) asserts that it is best to use an avuka or lighted torch for the brocho of meorey haeish recited during havdala, although if one is not available you can still comply with one single lighted candle. (Mishna Berura ibid. 7.). There are different opinions as to what exactly constitutes an avuka.Mishna Berura (ibid. 8) rules that many wicks in one single wax candle do not create an avuka, since they are considered only as a single candle with a wide wick, as opposed to multiple wicks in an oil lamp. He also writes that it is better to use wax candles (ibid. 5.)
Poskim disagree whether it is better that the different wicksin the candles should come close, and the resulting flame should be connected (Magen Araham ibid.) or it suffices if they are two or more candles in close proximity (Piskei Teshuvos ibid.)
When Motzei Shabbos is also Yom Tov, Poskim convey different opinions as to what is best.
Many maintain that there is no halachic issue if you take two of the already lighted Yom Tov candles and bring the flames together or you just hold and approach one candle and incline it to the next, although some of the wax may spill. This could be considered as a prohibited causative extinction of a fire on Yom Tov, as you remove some of the wax fuel and shorten the life of the candle. However, many Poskim, permit this since there it is done without intention and it is only a Rabbinical prohibition. (Yisod Veshoresh Hoavodo quoted by Mate Efraim 600: 3, Mishne Halochos 8: 217, Beer Moshe 8: 184, Staipler Gaon ztl quoted in Orchois Rabbenu 2: 111, Yom Tov Sheni Kehilchoso 1: 53 quoting Horav Eliashiv zt"l.)
Other Poskim maintain that it is best to just bring the candles close to each other without touching. (Horav S. Z. Auerbach zt"l quoted by Yom Tov Sheni Kehilchoso 1: 14, Minhagei Chabad quoted by Piskei Teshuvos 514: 6.) Others sponsor the view that a minor should hold the candles together. Nitey Gavriel, Vayaged Moishe p.91.)
Horav Shlomo Miller's Shlit"a opinion is that it is best if one just lights one match and places it next to a lighted candle and after reciting the brocho, he carefully places the lighted match on a plate, as was already done before when lighting the Yom Tov candles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 4:46 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1080 Have Your Cheesecake And Eat It Too?
|
|
|
Q. How come some eat milchig first night Shavuos, isn’t there a mitzvah of simcha the first night too, and you have to eat meat?
A. Darkei Teshuva (89: 19) writes that many eat one milk meal on Shavuos. Others follow the tradition of eating milchig on the first night of Shavuos while consuming meat dishes on the day after. Orchois Rabbeinu (2 p. 98) writes that this was the Steipler's Gaon zt”l minhag.
Sharei Teshuva (529: 2) quotes different opinions whether there is a biblical mitzva of Simchas Yom Tov at night or only a rabbinical one.
Moadim Uzmanim (7: 114) argues that in principle due to the simcha obligation one should eat meat at night, but maintains that one seuda suffices on the biblical level and two are needed only rabbinically. Therefore he purposes that the simcha obligation may be complied with by eating fish. (See also Sha'agas Arye 65 for some similar arguments.)
Yosef Ometz adds that simcha is created by consuming the right and propitious food for the occasion, as the Talmud suggested that the four wine cups could have been enough for creating simcha on Pesach night. Mishnas Yaakov mentions that the change to a milk meal, may be to grant recognition that this is a special siyum seuda, celebrating the completion of the mitzva of Sefiras Haomer.
Horav Shlomo Miller's Shlit'a mentioned that the minhag of Lakewood Yeshiva was to eat both nights milchig, others would eat only the second night. His opinion is that everyone should follow their family traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 4:41 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1079 Lose Sleep Over This?
|
|
|
Q. When Shabbos is Erev Shavuos can you sleep on the Shabbos afternoon if you don’t normally sleep then or sleep less, or is this a prohibited hachone (preparing) from Shabbos to Yom Tov?
A. Although in principle preparing on Shabbos for after Shabbos is permitted when done for a mitzva purpose (Shulchan Aruch O.H. 306: 3,) not all hachanos are permitted, (Shaarei Teshuva 693, in regards to bringing a megila for the night, Beis Shmuel, E.H. 169: 5 on dedicating on Shabbos a place for chalitza.) Sefer Chasidim (266) teaches that a person should not say, I will sleep now on Shabbos, so I will be able to write chidushei Torah on Motzei Shabbos, since it denigrates the honor of Shabbos.
Horav Shlomo Miller Shlit’a added that he may end up not be learning all that much on Shavuos night after all, and he could have learned better on Shabbos itself. However, in principle the Rov permits sleeping on Shabbos as he needs, as long as he does not specific mention that he is doing it for preparing for the night, since after all he does benefit and enjoy the rest on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 4:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1078 Time is Many
|
|
|
Q. What if someone constantly comes late because he gives a shiur to many people in another location, is it correct for the sake of the Torah of many, to skip P’sukei D’zimra?
Thank you.
A. Igrois Moishe (O.H. 4: 91) permits a Torah teacher who will be late for class to skip P’sukei D’zimra if he is unable to attend a later minyan. He rules similarly in the case of an employee who has to be at work in time or for someone who works for himself if there is a significant loss. However it is obvious that if he can be on time for davening, he certainly should do so.
On a chronically ill patient or an elderly and debilitated, Mekor Chaim (52) permits to shorten or skip P’sukei D’zimra according to his needs.
Similarly Shevet Halevy (8: 168) permits skipping P’sukei D’zimra when it is necessary for the Torah learning of many, such as a shiur. Ishei Yisroel (8: 8) mentions a similar heter for one that teaches a Torah class in regards to davening without a minyan, although he encourages to make every effort and daven with a tzibur
Horav Shlomo Miller’s Shlit”a opinion is that even when Talmud Torah of many is at stake, effort should be placed to try as much as possible to be early and say all P’sukei D’zimra. One should at least avoid late consistency by starting davening on time, some of the time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/10/2016 12:15 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1077 A Long Time Coming
|
|
|
Q. It is quoted in the name of Rav Chaim Kaniefsky Shlita (Sefer Ishay Yisrael) that when one comes late to shacharis, skipping parts of pesukei dzimra is only an option if it is somewhat a rare occurrence, but someone who consistently comes a couple minutes late may not skip. I have not noticed that this is the minhag. What is Rav Miller opinion on the matter?
A. Since P’sukei D’zimra is comprised of various different sections, some of greater importance than others, Shulchan Aruch (O.H. 52: 1) rules that one may selectively shorten, or even skip them all together, for the sake of reciting Shemoneh Esrei with the tzibbur.
However, Mishna Berura (ibid.1) quotes that the Maggid warned the Beis Yosef against changing or omitting them, since those who change the order of the tefilos, are “rerouting the pipes” (mehapech ha-tzinoros) of effective and successful prayer. They also cause great wrongs for themselves and all by restricting the blessings and heavenly boon conveyed to this world (Maggid Meishorim – Behar)
BeisYosef (O. H.51) cites the Orchos Chayim, who criticizes those who rush through P’sukei D’zimra in order to pray with the tzibbur. “Is it appropriate to shorten the praises of G-d in order to ask for one’s needs?” he asks. “Is there a King that would be happy with that?”
Horav Shlomo Miller’s Shlit’a opinion is similar to the Ishei Yisroel and others, that although we rule like the Shulchan Aruch that in need one may skip P’sukei D’zimra, one should make every effort to be in time to recite the P’sukei D’zimra and daven the tefilos in their proper order.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/9/2016 12:24 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1076 Cloth Encounters
|
|
|
Q. If I spend some time sunbathing at a beach or swimming pool area, can I recite brochos and learn Torah with just my bathing suit on and my head covered?
A. See answer # 1075 above. Shulchan Aruch (O.H. 74: 6) rules that for the sake of reciting the shema it suffices if one covers downwards from his loins. Therefore if one also covers his head in principle he can recite brochos and learn Torah while wearing only a bathing-suit. However, Mishna Berura (ibid. 22) rules that this is only when in need. On the onset, one should wear a robe or cover with a towel, when making a brocho and certainly when reading the shema. One should also be careful to wash and maintain the hands clean when reciting the brocho, since touching body parts that are usually covered renders them unfit.
In regards to learning Torah or reading Torah related material while sunbathing and being dressed only in a bathing-suit and wearing a kipa, Horav Shlomo Miller's Shlit”a opinion is that for learning Torah when in need, you don't have to cover completely.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 6/6/2016 10:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
