Q. Why is there a custom to dance after saying kiddush levana?
A. In only one instance the Remo praises and extols dancing and that is in Darkei Moshe (426) in regards to Kidush Levana. He mentions that the reason for the dancing contains a great Cabalistic “sod” or mystery similar to the joy of newlyweds, since we then receive the Shechina (Otzar Hayedios p. 293, see also Remo O.H. ibid. 2.)
Meor Einaim compares Kidush Levana to the receiving of the Torah and the joy and happiness that it contained. (Milin Kadishin 84)
Mekadesh Yisroel (Bein Hametzorim 310) in regards to dancing on Kidush Levana on Motzei Tisha B’Av mentions that since the Remo considers the dancing a mitzvah it should be permitted even in the state of avelus still present at the end of the fast. The dance is done to foster our belief in the Geula, since in Tisha B’av the Messiah was born. He adds that this is the common accepted tradition.
Horav Shlomo Miller Shlit”a pointed out that Poskim mention that one of the reasons that Kidush Levana is not recited on Shabbos, is due to the dancing involved.(Shaar Hatzion 426: 32)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Does a malach teach a non-Jewish baby all of the torah? Or only the 7 mitzvos of Noach?
A. The Talmud (Nida 30b) teaches that during the days of pregnancy the fetus or rather his neshama (Maharsho – Chidushei Hagados,Yofe Talmud ibid.) is taught the complete Torah. Malbim (Chidushim ibid.) explains that he is given the natural faculties to be able to learn the Torah.
Horav Shlomo Miller’s Shlit”a opinion is that since a Gentile is not ordained in the mitzvah of learning Torah, it is unlikely that his neshama would be subject to this learning process. Even on the seven mitzvos that he has to keep, learning and knowing about them, is not part of the mitzvah of Torah learning, (that does not apply to him) but rather it is a function of the compliance of the mitzvah itself. After all, if he is ignorant of the laws that apply to his mitzvos, he will be unable to keep them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. What if someone says shalom aleichem to you while you are in the middle of the beracha (of Kidush Levana) can you respond?
A. (Please see question 575 in this forum) Shulchan Aruch (O.H. 66: 1) rules that in the middle of the brochos of Shema one is allowed to reply a sholom greeting to an individual that merits respect and honor such as an elder or a Talmid Chochom (Mishna Berura ibid.3). However, Mishna Berura (ibid. 2) also rules that since our custom is not to salute others during davening and people do not get offended if you don't return their greetings since they understand that you are in the middle of a brocho, therefore it is prohibited to interrupt and return sholom. Avnei Yoshfeh (O.H. 50: 3) adds to the above that the expression of sholom in Kidush Levono is not a greeting that would require an answer at all. It is mainly to appease the one next to us for saying loudly "Tipol Akechem Eimassa Vephachad", thus expressing that we are not addressing him.
However, as mentioned in the previous questions there are many reasons for the minhag of greeting Shalom Aleichem, still Horav Shlomo Miller's Shlit”a opinion is that indeed one should not interrupt in the middle of the brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Can one say it (Shalom Aleichem at Kidush Levana) to one person or it needs to be said to three different people?
A. The most established tradition in Ashkenazi communities is to address three different people. However, from the text of the Remah (O.H. 426) it would seem that he is greeting only one repeatedly. So too, it is mentioned, was the custom of the Brisker Rov (Mipniney Horav p.94)
Shalmei Yosef (p. 69) mentions that an established custom by Sephardic and Yemenite communities is that all congregants repeated together three times addressing everyone present and that is why it is said in plural. He also relates the tradition of turning right, then left and finally facing front when addressing all present.
Rivavos Efraim (5: 300: 2) mentions that the tradition of the Staipler Gaon was also to address three different people while turning right and then left.
As mentioned in the previous question, Horav Shlomo Miller’s Shlit”a opinion is that a fundamental basis for greeting Shalom Aleichem is the receiving of the brocho of Sholom as an answer. As in Hatavat Chalom (the act done to mend and soothe bad dreams) a threefold blessing is accustomed and three different people are required, since the brocho of one individual may not be as accepted and effective as his peer’s blessing.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Why do we say shalom aleichem (in kiddush levana) three times?
A. Most Poskim mention greeting Shalom Aleichem three times, as cited in Tur from Maseches Sofrim. Some see the strength of chazaka (usually a strong, established and reliable act that has been repeated three times) reflected in that number (Likutey Mahariach – Leil Shabbos, Otzar Minhagei Yeshurun p.236.)
Another reason echoes a Medresh Tanchuma - Toldos. It portraits Esav crying and shedding three tears when he lost the brochos to Yaakov. To protect ourselves from the kitrug and indictment emanating from those three tears we recite Sholom Aleichem three times, since the Gimatrya of Esav (376) has the same value as Sholom.(Ben Ish Chai Vayikra 28)
Bnay Yisoschor (Rosh Chodesh 4) quoting the Arizal based on the verse (Tehilim 119: 165) “Shalom Rav “ that establishes the difference between plural and many. Yamim (plural of days) is shnaim or two, while Rabim or many is three, (see Kesubos 75a.) Therefore Shalom Rav is three times shalom.
However, others direct to repeat it only twice. Since we previously mentioned “David Chai Vekayom,” which is also an allusion to the Melech Hamoshiach, who will be preceded by Eliahu Hanavi. According to the Pesikta Derav Kahana, the prophet will stand on the mountains surrounding Jerusalem and proclaim and repeat; Shalom has come to the world (Sidur Iyun Tefila p.542.) Yet a third opinion avers that some (Sephardic) communities (London and Amsterdam) would say it only once (Sidur Hageonim Vehamekuvalim p. 71.)
As mentioned in the previous question, Horav Shlomo Miller’s Shlit”a opinion is that a fundamental basis for greeting Shalom Aleichem is the receiving of the brocho of Sholom as an answer. As in Hatavat Chalom (the act done to mend and soothe bad dreams) a threefold blessing is accustomed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Why do we say shalom aleichem in kiddush levana?
A. A number of reasons are mentioned for saying Shalom Aleichem at Kidush Levana; some are:
1) Mishna Berura (426: 16) quotes from Mogen Avrohom that we say Sholom Aleichem, since we recite before three times; “Tipol Aleichem eimasa vafachad”, (Shemos15: 16). This verse is a curse to our enemies. Therefore, we quickly turn to our fellow Jews and bless them three times with peace.
2) Levush, Maharil-Teshuvos 47, Or Zarua 2: 456, mention that it is due to the joy and happiness inherent in receiving the Shechina at Kidush Levana.
3) Midrash teaches that the first ever recorded quarrel was the dispute between the moon and the sun, where the levana claimed against the sun; two kings cannot use the same crown. After Hashem punished and diminished the moon, the sun, in a profound gesture of peace and forgiveness still provided his light for the moon to reflect, and repaid her with kindness instead of anger. An example for us to emulate (Pri Eitz Chaim 208:3, Otzar Minhagei Yeshurun p.236.)
4) Since the Batey Knesset where in ancient times in the fields and there was danger in walking home from them at night (Tosafos Brachos 3,) they would wish and bless each other Sholom. (Machanaim p.157)
5) Pirchei Nissan maintains that once Kidush Levana has been recited, the fear of an untimely demise on that month is mitigated (Sidur Iyun Tefila p. 543.)
6) The fact that one has received the presence of the Shechina, makes him a new being, and thus requires greeting. Some see a spark of Techias Hamesim and resurrection in the renewal of the moon mentioned in this brocho (Kovetz Chachmei Lev p. 1030)
Horav Shlomo Miller Shlit”a indicated that a fundamental reason lays on seeking the brocho given by those who respond, thus receiving a blessing in the appropriate time of Kabbolas Pnei Hashechina.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. A non-Jewish co-worker gave me as a present his last year model tablet when he bought a new one, which is far better than the one I have. I use mine for learning the Daf and for davening Mincha, since we don’t have enough sidurim at the mincha minyan. When I was clearing out his files I noticed that he was downloading highly improper material. After having erased all of it, is it correct to use this tablet for learning and davening?
A. The Gaon (Oros Hagro) mentions that if one would build a shul where even the building tools were fashioned with the right kavana, no one would pray there with the wrong intention. This being similar to Rav Chias statement (Bava Metzia 85b) on planting the flax seeds to make the nets etc… and write the books, all done with the proper mind set in order to guarantee that the Torah will never be forgotten.
Maharam Shik (O.H. 41) rules that one should not daven in a shul that was constructed by chilul Shabbos, even if it means to daven without a minyan and lose Kadish, Kedusha and Torah reading.
Igrois Moishe (O.H. 2: 17) prohibits davening from a sidur that was printed by desecrating Shabbos, as the tefilos will not be accepted. He debates whether he complies even after the fact. He also mentions that no Siato Dishmaya or heavenly help will be granted to one that learns from such a sefer.
Similarly, Sefer Chasidim (249) mentions that the tefilos recited while using a sidur that was written by a rasha or evil person will not be accepted.
However, Horav Shlomo Miller’s Shlit”a opinion is that even if Gentiles are also forbidden to watch immoral material, (Hashchosas zera is prohibited to them as in the Mabul,) there is a difference between a sidur or sefer that was written or printed in a prohibited manner and one that was created correctly but then used temporarily in a forbidden way. Otherwise, he argues, the printing press could also have been used to print immoral material; still it would not prohibit what was afterwards printed correctly. Horav Shmuel Kamenetzky Shlit “a gave a similar ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Is one able to reserve a public parking spot? For example I am supposed to meet someone at a certain venue and I get there first and parking is tight. I see a parking spot open up and I go and sit down in that spot to "reserve" it for my friend, so no one else will take it, is that allowed?
A. Public parking spots users are subject to regulations and restrictions either from the owner or the city. By using the parking, clients implicitly agree to abide by the rules and Halacha dictates that they have to be obeyed.
Mishp’tei Hatorah (1: 85; 5-6) prohibits saving a place on a bus for someone who will board, on a later bus stop (see Bava Metzia 10a.) However when the trip is free, he mentions that Poskim disagree if it is permitted. He also adverts that in places where there is an established and accepted custom, the norm overrides.
Horav Shlomo Miller’s Shlit”a opinion is that if it is common and accepted behavior for users to save momentarily a spot for an evidently approaching friend’s car, it can be done if it does not create a Chilul Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. If a person is born with a certain name (Hebrew) and does not like the name and tells everyone to call them by a different name and changes their name legally, does that have any Halachic binding. For example a person is called Avigal and she really dislikes that name and asks everyone to call her Avi and changes her name legally to Avi and everyone only knows her as Avi for the last 50 years, is her name Halachikally still Avigal or would it be Avi?
A. Beis Yosef and Shulchan Aruch (E.H. 119: 18) rule that a given name which has been totally forgotten and is never used for any purpose at all including a Mi Sheberach, does not have to be written in a Get or act of divorce, since it is not anymore that person’s name. Moreover, if the forgotten name is included, the Get is invalid (Get Poshut p. 112, Levush 18, Piskei Maharitz p. 314) since the current name is now the proper one.
Horav Shlomo Miller’s Shlit”a opinion is that the same applies to all other aspects of Halacha involving names.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I am frequently distracted during davening by others who daven audibly (during the Amidah) or who daven significantly louder than the rest of the congregation during the parts (like psukei d’zimra) that are recited out loud. It is very hard for me to focus on my own davening when this happens.
Do I have a right to ask them to daven quietly, or at least not louder than the norm in that place?
It is often otherwise very respectable people who do this, so I am really reluctant to ask them, but the alternatives – davening without proper kavanah, or going to another shul, are not appealing.
A. Shulchan Aruch (O.H. 582: 9) rules that although during the rest of the year we pray silently, on Rosh Hashana and Yom Kipur it is tradition to raise our voices. Mishna Berura (ibid. 24) explains that during Yamim Noroim it is permitted since this may be essential to raise one’s kavanah and intention.
Horav Shlomo Miller’s Shlit”a opinion is that during the rest of the year you can ask politely in a gracious and congenial way and as a favor, not a complaint. If that did not help, you may consider changing places with someone else.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
Q. I would like to know the opinion of the rav, shlita, what one should do if he was mekabel Shabbos at Plag HaMincha on Friday afternoon, and then remembered that he did not put on tefillin (for Friday)?
From Taz 600:2 it would seem to me that he can still put it on. Does the rav shlita agree? With or without a bracho?
A. Poskim rule that if one has only accepted tosefes Shabbos after plag and has not answered borchu yet, he can still don tefilin with a brocho, as his Shabbos acceptance can be restricted to only the prohibition of doing melochos (see prior answer.) We rationalize that he would not have accepted full Kedushas Shabbos had he known that he would lose the mitzvah of tefilin (see Taz 600: 2). However, Poskim disagree once he has accepted the Kedushas Shabbos by answering borchu or by reciting the tefilos of Shabbos. Some maintain that even if it is still daytime he should not put them on even without a brocho, since he may transgress various prohibitions such as zilzul Shabbos and bal tosif. (Piskey Teshuvos 31: 1 n. 3.)
Yalkut Yosef (261: 4), and Madanei YomTov (32) rule that they should be put on without a brocho. Horav Shlomo Miller’s Shlit”a opinion is similar. However, he should not don tefilin after the shkiah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I would like to know the rav's opinion, if a person can daven Mincha erev Shabbos in such a way that by the time he finishes, it will already be after shkia?
How would one fulfill the mitzvah of tosefes shabbos, which requires a verbal statement of accepting Shabbos at least 2 minutes before shkia?
A. Shulchan Aruch (O.H. 261: 4) rules that after answering borchu on erev Shabbos one already accepts Shabbos on himself even if is still clearly daytime and is prohibited in performing any of the melochos.. Shaarei Teshuva (ibid. 1) quoting Dagul Mervava presents two degrees of acceptance of tosefes Shabbos. One is limited to the taking on the prohibitions of doing melochos. The other is receiving fully the holiness of Shabbos, usually accepted when answering borchu or by reciting the tefilos of Shabbos (see Mishna Berura ibid.)
In the case you presented, Horav Shlomo Miller Shlit"a advises to accept tosefes Shabbos before Tefilas Mincha, only in regards to the prohibition of melochos, thus permitting still the reciting of Mincha. Immediately after ending the amida, although it is already after the beginning of the shkia, he should receive the tosefes of complete kedushas Shabbos.
Undoubtedly it is better to be mekabel the full Kedushas Shabbos properly before sunset. (Whether kabolas tosefes Shabbos requires a verbal statement or after the fact one complies with thought only, see Mishna Berura 553: 3)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”
Q. If I cut bread with a clean (from the dishwasher) fleishig knife can I eat that bread with cheese?
A. Horav Shlomo Miller’s Shlit”a opinion is that if the fleishig knife is scrubbed, washed and visibly clean it can be used to cut bread to be latter consumed with dairy products.
He related that in his own family, his father zt”l would after cutting the chalah and passing portions to all present, remove the chalah from the fleishig Shabbos table. Later, being careful that hands were clean, they would further cut portions as needed. This was done to permit the remaining chalah for every use.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. When someone from a blended family is benching, does Ves Zarrei include children from a spouses previous marriage? If not, should some other text be said or do the spouses children get omitted?
A. Horav Shlomo Miller’s Shlit’a opinion is that one with a blended family (both remarried spouses have children of their own) should recite; Horachaman hu yivarech es Ishti (or Ba’ali) ve’es zarenu, (May the merciful one bless my spouse and our children). This is correct since the one that raises someone's child is considered like his parent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Shalom u'bracha:
Recently I purchased 2 items that the store failed to charge me.
The first was in Marshalls. I put on the register counter several items, to which the register person scans the bar code, and then bags it for you. When I got home I checked the receipt and realized that they didn’t charge me. Am I mechuyev to go back to the store and have them find the item to scan (I don’t have the bar code from the item anymore)
Second question: on a similar note, I ordered an item online from target. When I went to the local store to pick it up, they told me to wait until the purchase went through on their end. It took some time, and then they told me it went through and I can go. The next day I got a "cancellation email" that the order was not picked up and they refunded me the purchase price. Do I have to go back to the store and have them recharge me?
Thanks so much.
A. Horav Shlomo Miller’s Shlit"a opinion is that if a Kidush Hashem can be accomplished by returning the uncharged merchandise, it should be done.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. We have a pigeon problem in our Shul/Beis Medrash. The pigeons stroll in during the all-day study sessions and camp out in the alcove inside the dome and above the Aron Kodesh. They also stroll around the floor, seemingly unafraid of anyone. I understand that it is warmer inside than outside and that may attract them, but we even installed devices that are meant to emit sounds that should scare them away, yet to no avail.
We are considering possibilities that G-d is trying to send us some sort of mussar message with their presence and their tenacity that we haven't yet arrived at.
Could the Rabbi suggest some constructive courses of action or some areas of Torah that we might strengthen that may be the idea that G-d is trying to get across to us.
A. In general pigeons are seen as a good omen as they are compared to B'nay Yisroel who are also dedicated completely to Hashem and have only one partner for life. (Tanchuma - Tetzaveh 8, See Baal Haturim –Tazriah 12: 6) They protect themselves with their wings a the Jewish nation does with their mitzvos (Brochos 53b, Shabbos 49a.) They are also the most persecuted of birds and therefore kosher for the altar (See Bava Kama 93a and Midrash Devarim 7: 6) they readily offer themselves for Kidush Hashem (Tanchuma – Bamidbar 27) See also Sotta 10b and Tikuney Zohar 21
However, there is concern on raising and rearing doves or pigeons on one's home. (Sefer Hasgulos of Rav Chaim Vital 4: 27, Tzavoas Rabbi Yehuda Hachosid add. 8, Kaf Hachaim Y.D. 116, Mekavtziel 33 p. 501)
Horav Shlomo Miller Shlit"a advises to place a bird feeder with some shelter at a distance outside of the shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Re- Question 711, An Alien Shaileh. You quote; “Rabbi Menachem M. Schneerson Zt"l, the Lubavitcher Rebbe mentioned "One who declares that there is no life besides on earth is limiting the Creator's abilities." (Sichas Hashavua Shoftim 5749) Does that mean that the Lubavitcher Rebbe zt'l actually believed that extraterrestrials exist? Are they more sources for his opinion? (I couldn't find the one you quoted)
A. I consulted with Rabbi Meir Wagner Shlit"a and he provided me with the following information:
In the Scientific Journal "Mind Over Matter" it is brought down that the Lubavitcher Rebbe ob"m addressed this topic in private audiences on two occasions, and the individuals who were in yechidus later wrote of the exchange.
One was Professor Herman Branover, a refusenik from Russia who specialized in the field of magnetohydrodynamics and had a research and development company in Israel in addition to authoring dozens of articles and books on the unapologetic convergence of Torah and science. He asked the Rebbe if according to the Torah there is the possibility that there exists other civilizations besides on earth. The Rebbe replied that there are sources in Torah that mention the possibility of extraterrestrial life forms. [He quoted some of the sources that the Rov mentions, particularly "Maroz".] However, civilizations which would mean intelligent life forms, are a different story. According to the Torah, a defining quality of intelligent life is the presence of free choice. The existence of free choice and man's ability to use it is only possible by virtue of the Torah. Therefore, if we were to assume that there was intelligent life somewhere else in the universe, they would have to have Torah. That is impossible. They cannot have their own Torah, since the Torah is truth and there can only be one truth. It is also impossible to assume that they have our Torah, for the story of how the Torah was given to the Jewish People here on earth is described in the Torah in great detail.
In other words, the Torah's viewpoint is that it is possible that life exists elsewhere in the universe, but societies of intelligent or human-like life do not exist anywhere but on earth.
A second was Professor Velvel Greene, a Chabad Baal Teshuva from Minnesota, who was an exobilogist for NASA. He was a pioneer in their search for life on Mars, and was once told by an Orthodox Rabbi that his work was forbidden as it was in contravention to Torah. When he asked the Rebbe about this he was told, "One who declares that there is no life besides on Earth is placing a limit on the Creator's abilities as it were."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
Q. And if so (that they were redeemed on the merit of not changing their clothing), how did the Jews leave Egypt wearing borrowed Egyptian clothing, that seems ironic?
A. Mefarshim address this question and they answer that the posuk (Shemos 3:22) states "Each woman shall borrow from her neighbor and from the dweller in her house silver and gold objects and garments, and you shall place them on your sons and on your daughters, and you shall empty out Egypt." The fact that the text says; and you shall place them and not; they shall wear them, indicates that they only carried them as an adornment (Likutey Eish p. 85 quoting the Shinaver Rebbe, Siach Sholomo p.193.) Alternatively, that is why they used them only for their children, as they were of a smaller size and were therefore properly covered. Alternatively, they had them fixed and altered to fit them correctly (Levush Yosef p. 39 quoting Divrey Yechezkel.)
Horav Shlomo Miller Shlit"a explained that some particular garments, such as capes, mantles and shawls etc, were not exclusive used by the Egyptians, but were universally worn and were also of a modest design.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. What is the source that the Jewish people were redeemed in the merit of not changing their clothing?
A. The source seems to be Midrashic. The following sources are widely quoted as the origin for this well-known aphorism; Shemos Rabba 1:28, Vaykra Rabba 32, Shir Hashirim 4: 12, Psikta Beshalach 6: 6, Shochar Tov 114, etc. However a check on them will reveal that although they quote the preserving of names and language as factors for the redemption, the garments are not mentioned at all. A perush on the above-mentioned Pesikta (published by the Mekitzei Nirdomim Society, P. 219 n. 66) indeed vehemently claims that; "this was never said by our sages".
Horav Shlomo Miller Shlit'a advised to consult the Torah Shleima Chumash and indeed in the Miluim on Shemos 3, he also wonders about the source for this widespread adage, and mentions that it is to be found on Midrash Lekach Tov, which is also known as Pesikta Zutressa (Devarim 26: 5.) A check there reveals that although it does mention that their garments were different from the Egyptians, nothing is said about that being a factor in the Geula. Torah Shleima on Vaera (Miluim 2) mentions different versions of the text of the midrashim that may be the elusive source. (See Veani BeHashem Atzapeh p. 207 – 208)
On the same Pesikta and from the Pesach Hagada on the above posuk (Devarim 26: 5) He went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation; this teaches that they were distinguished (metzuyanim) there. Meforshim explain that they maintained their distinguished apparel. (Torah Shlemah ibid, Vayechi Yosef p. 27, Birchas Yosef 12 et. al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If this (the tzedaka given to a collector who turned out to be a fraud and a con) was part of my maser money, do I have to compensate or does it count?
A. Horav Shlomo Miller's Shlit"a opinion is that you do not have to replace the ma'aser money, as this is similar to one giving his terumah or ma'aser rishon to an Yisroel, and informing him of the nature of the gift. It places now the onus on the recipient to convey the produce to the proper Cohen or Levy. In this case the fraudulent collector has now the obligation to pass on the tzedaka to the poor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Important Numbers
