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
274
275
276
|
|
|
|
|
# 882 Two Sides of the Cohen
|
|
|
Q. What does a Cohen do when he needs to visit a sick relative in the hospital or a spouse? Does it matter what kind of hospital it is. Can you provide considerations for sick kids, mount sinai, baycrest, and toronto general?
Thank you.
A. Horav Shlomo Miller's Shlit'a opinion is that a Cohen should only enter a hospital in need. He should also try to spend as little time as possible inside, especially on the corridors. When he enters the intended room to visit, he should maintain the door closed.
There is an ongoing rumor that Horav Gedalia Felder zt”l instituted many years back a double door system on the morgue of Mount Sinai Hospital. However his son, Horav Yaakov Felder Shlit'a could not confirm the veracity of the above or if the system is extant today.
Baycrest Hospital has a hot-line for Cohanim to call and verify if there are any deceased on the premises.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/18/2015 4:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 881 Never Say Neder II
|
|
|
Q. What if I forgot to say beli neder when donating for a mi sheberach or telling that I will do any mitzva, does (Kol Nidre or Hatoras Nedorim declaration of annulment) help?
A. It is always better to say b'li neder. However, Horav Shlomo Miller's Shlit”a opinion is that when someone did not have in mind to make a neder at all and he also did not remember then the declarations of annulment made in Kol Nidrei or Hatoras Nedarim, in need he may rely on them to avoid additional Hatoras Nedarim
However, if he did use an expression of neder when he donated tzedaka, or he answered amen to “ba'abur shenodar” said aloud by the gabay reciting a “mi sheberach” for him, it does become a neder if he omitted adding then b'li neder. However, he does not have to repeat b'li neder after answering omen on the “mi sheberach” if the gabay omitted saying b'li neder in turn, as the gabay is accepting the amount and the condition of the contributor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/18/2015 4:11 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 880 Never Say Neder
|
|
|
Q. I have often wondered if we make hatarath nedarim on erev Rosh Hashana, why do we recite Kol Nidre? Do any of the two declarations actually work?
A. The source for the Kol Nidei declaration is the Mishna in Nedarim (23a-b) “If one desires that his nedarim should not take effect, should declare on Rosh Hashana that all his nedarim to be expressed until next Rosh Hashana, should not be valid.” Rosh (Yuma Ch. 8: 28) explains this to be the reason for reciting Kol Nidrei in Yom Kipur, when everyone attends shul, as we also find (Yechezkel 40: 1) that Yom Kipur is also named Rosh Hashana. He adds that this declaration will be effective only if at the time of saying the neder, one does not recall saying that declaration. Rosh (ibid.) after quoting Rabenu Tam that Kol Nidrei is a declaration for the future, mentions that the earlier tradition was to consider Kol Nidrei an annulment on nedarim past. There is also the opinion of the Nimukei Yosef who maintains that Kol Nidrei is not an annulment or future declaration but rather a prayer to Hashem for not being punished for unkept promises. Zohar (Ra'ayah Mehemna 3: p. 255) asserts that the purpose of Kol Nidrei is to repeal and annul all dinim and negative decrees against Am Yisroel.
Sh'loh Hakadosh explains that we perform hatoras nedorim on Erev Rosh Hashana for the purpose of being z'rizim makdimim or diligent in preempting mitzvos. Besides, it is necessary since people may not be careful to recite, intend or understand properly what the intention of Kol Nidrei is. Sheilas Yavetz (1: 145) indeed wonders why the need for the two declarations and offers other elucidations.
Remoh (Y. D. 211: 1) rules that Kol Nidrei serves as a declaration for future nedarim and you can rely on it in case of great need.
Minchas Shlomo (Nedarim 24a) debates if for the purpose of nedarim that were created by observing a mitzva or a minhag, the above declarations will help, since when those acts were done, there was no intention of them becoming a neder. See Igrois Moishe (Y.D. 1: 127) as to what kind of minhag or adopted practice may become a neder.
Horav Shlomo Miller's Shlit'a opinion is to be lenient on adopted traditions that are not a mitzva and rely on the above declarations without needing further hatoras nedarim. (See questions 67, 360, and 688 in this forum)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 9/13/2015 3:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 879 Don't Be A-loan on Rosh Hashana
|
|
|
Q. If someone has already written a pruzbul and then tutors or babysits before Rosh Hashana, but was not paid at that time, can they still collect after this Shmitah Rosh Hashana?
A. Only unpaid loans are canceled at the end of the Shmita year. A pruzbul is written to avoid the annulment, this is usually done close to the end of the Shmita year. The above applies mainly to loans. Unpaid wages are usually not affected by Shmita unless they were transformed into a loan until paid. (Shulchan Aruch, C. M., 67:15.) If this did take place, a new pruzbul would be needed before Rosh Hashana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 9/13/2015 3:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 878 Guest to Honor
|
|
|
Q. My family is noheg that we wash netilas yadayim before Kiddush on Shabbos. When we have guests (both Ashkenazi and Sfardi) should they wash before like us, or after? The Mishna Brurah (siman 271 s"k 58) says even the Shulchan Aruch who holds its better to wash after Kiddush still agrees that the chumrah is only for the one making Kiddush, but those listening to Kiddush can wash before Kiddush according to all opinions. However the Kaf Hachaim (271 s"k 76) disagrees. But in halacha there seems to be room to always follow the baal habayis even when his minhag is different than the guests. So should we tell everyone to follow the "minhag hamakom" or not?
A. The Talmud (Brochos 16a) mentions in the name of Rav Shimon Bar Yochai that the host breaks bread and the guest says grace. The host breaks bread so that he should do so generously.
Horav Shlomo Miller's Shlit'a opinion is that a sign of generosity and having a pleasant eye is to let the guest do as they are accustomed to do.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Thank you. If I understand the psak of the Rav Shlit"a, they should be allowed to follow their own minhag. Are they allowed to follow my minhag or must they davka wash after as per their own minhag?
thank you
A. Retzono Shel Adam Hu Kevodo. Horav Shlomo Miller's Shlit'a opinion is that the guest may be granted permission to do as they please.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/13/2015 3:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 877 Don't Go Nuts on Rosh Hashono
|
|
|
Q. Can you eat peanuts or peanut butter on Rosh Hashana?
A. Please refer to question # 213 in this forum (printed bellow.)
Horav Shlomo Miller's Shlit'a opinion is the same in regards to peanuts. Peanut butter is unquestionably permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
# 213 Eating Nuts and Seeds on Rosh Hashana
Q. I know you can't eat nuts on Rosh Hashana, but can you eat seeds - like sunflower seeds and pumpkin seeds?
A. There are a number of reasons mentioned for not eating nuts on Rosh Hashono; a) Egoz, usually understood as walnuts, carries the same gematria as “chet “ or sin, without the non-essential alef (Remo O.H. 583:2). This would restrict the proscription to walnuts.
b) Nuts cause disturbing phlegm, coughing and expectoration, something you want to avoid during Rosh Hashono communal prayers and Shofar blowing (ibid.). This reason may apply to other dry nuts or seeds.
c) Am Yisroel is compared to an Egoz, like the shell covered nut, they can wallow and reel in the mud of Golus and still maintain it's internal uprightness and integrity (Midrash Shir Hashirim 6:11). Since eating the nuts will remind us of Golus, they constitute an unwanted Siman, we therefore avoid them (Chasam Sofer notes ibid.). This reason would apply only to nuts or seeds with a protective shell.
d) Egoz is the Roshei Teivos (first letters) of the verse Af Gam Zois, included in the Tochacha, also a bad Siman during these days (Chasam Sofer ibid.). This would be relevant only to walnuts.
e) The Egoz tree in Sefer Chasidim is the abode to Mazikim (demons and evil spirits) (Daas Torah ibid.), again pertains to walnuts only.
f) Yalkut Haggershuni (O.H. ibid.) says that the egoz is linked to the angel of forgetfulness, something to avoid in the Yom Hazikaron, day of remembrance as Rosh Hashono is also known.
Mate Ephraim (583:3) and Nitey Gavriel (Rosh Hashana 28:14) include in this tradition legumes (kitnios) and beans (pulin), Shulchan Oruch Horav (ibid. 10) includes almonds, Piskey Teshuvos (ibid. note 37 discusses pistachio nuts, sunflower and other seeds and whether this applies to cooked nuts and legumes.
Horav Shlomo Miller's Shlit"a opinion is that if you have an established family tradition you should observe it, otherwise since this is only a minhag, it suffices to restrict oneself from eating nuts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/10/2015 1:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 876 Vanish The Varnish?
|
|
|
Hello Rabbi Bartfeld,
Q. Is there a problem with using bamboo that is coated with a varnish like substance for schach?
I saw at dollar stores that they have them…
A. Poskim permit painting or coloring the material used for kosher schach since it does not change the nature of the substance and it does not create a separate-standing body. (Haelef Lecha Shlomo 365, Beis Yisroel 106, Nitey Gavriel – Sukos 15: n. 15 -quoting Chazon Ish, Orchois Rabbenu – quoting the Steipler Rov zt'l,) so too is the opinion of Horav Shlomo Miller Shlit”a.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 9/9/2015 12:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (3)
|
|
|
|
|
|
|
# 875 Vesikin The Answer
|
|
|
Q. Dear Rabbi
Since on Rosh Hashana we are being judged during the first three hours of the day which begin around 5.30 AM, would not davening vesikin (with the sunrise) be the best alternative, rather than spend that time sleeping in bed as most people do?
A. The Talmud (Avoda Zarah 3b – 4a) quotes disagreeing opinions as to what Hashem does during the first three hours of the day. Rav Yehuda in Rav's name maintains that the first three hours are spent in Torah learning while the next three are dedicated to judgment, while on daf 4a the Talmud quotes in the name of Rav Yosef that a person should not pray Musaf during the first three hours of the first day of Rosh Hashana since it is a time of resulting in anger. The Talmud mentions that this may disagree with the previous opinion and now we maintain that the first three hours are dedicated to judgment that harbors anger. Kerem Hatzvi (quoted in Talelei Oroth p.43) explains that this is the reason why the piyut “L'Ei-l Orech Din” is recited the first day during shacharis, while on the second day it is said at musaf
Ya'aros Devash (part 1, drush 14) adds another insight. He maintains that during the common days of the year the judgment for that day is written and signed before the end of the first three hours, so one should preferable pray then, since what point is there in davening after the judgment has been sealed. Not so on Rosh Hashana when the sentence is not signed yet. See also Shulchan Aruch and Mishna Berura 591: 8 that the judgement of Rosh Hashana is far more serious, severe and of consequence than the daily due process.
Horav Shlomo Miller's Shlit'a opinion is that indeed if someone can muster his concentration and intention, he should pray vasikin, if not he should spend at least part of that time learning Torah. He mentioned that some assert that the saying (Yerushalmi quoted by Remoh and Mishna Berura (583: 2) “One who sleeps during Rosh Hashana, his luck sleeps too." refers to the one who sleeps in at the early hours of the day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/8/2015 5:57 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 874 Have You Heard This One?
|
|
|
Q. I daven like many others in a small shul, that is on a main street. It is common that the street noises like trucks going by or sirens are heard inside as well as sometimes small children crying or the A.C. making sounds. Are those noises an issue when hearing the shofar? Do you have to repeat?
A. Remoh (O.H. 588: 3) rules that if two individuals blew the complete set of shofar sounds required on Rosh Hashono at the same time or even if one was blowing a trumpet instead of a shofar, the listener complies with the mitzva. Mishna Berura (ibid. 11) quoting Talmud Rosh Hashana (26a) explains that although usually we accept that two different voices or sounds cannot be heard simultaneously, when one of them is very pleasant and enjoyed as would be the story of Megilas Esther, you would pay attention to the preferred one and thus comply with the mitzva. In the case of the shofar since it comes only once a year it is also appreciated and liked more than any other sound and of course, noise.
However, Horav Shlomo Miller Shlit’a advises to minimize as much as possible any other distressing and conflicting sounds, that may disturb the kavana and intention of the people complying with this great and important mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/8/2015 5:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 873 Important Being Important?
|
|
|
Q. (For writing a pruzbul) Can you take any three people who are frum, even if they do not know much about Torah and explain to them what is pruzbul and what you want?
A. Poskim disagree concerning what kind of Beis Din is empowered to process a pruzbul. Rambam (Shmitah 9: 17) rules that only great sages can write a pruzbul. Shulchan Aruch (C.M. 67: 18) maintains that it has to be a Beis Din Choshuv or an “important court,” of experts in judgment, Sefaradim usually follow that opinion. However, Remoh (ibid.) asserts that it may be arranged by any Beis Din. Commonly this consist of three adult Jewish males who are acceptable witnesses and understand the issues involved in arranging a pruzbul. This is also the opinion of Horav Shlomo Miller Shlit”a and the widespread custom among Ashkenazim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/7/2015 1:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 872 Lenders Insomnia?
|
|
|
Q. Can a pruzbul be done at night?
A. Ohr Sameach (Shmittah 9: 18) debates whether a pruzbul can be processed at night. Maharikash (C. M. 67: 31,) Tzitz Eliezer (6: 39,) and others permit, since it is not basically a court act. However, Shvus Yitzchok (p. 59) quotes Horav Eliashiv zt”l that on the onset, it should be written during the day. (Horav M. M. Lowy Shlit”a published locally that it can be done at night)
Horav Shlomo Miller's opinion is that in need it can be done at night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/7/2015 12:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 871 pruzbul.org
|
|
|
Q. I'm a student in a place were there isn't much of a Jewish community and I have a few questions this year. Can a pruzbul be done on line or via a fax or email to the bais din?
A. Horav Shlomo Miller's Shlit'a opinion is that you may e mail or fax a pruzbul statement to a court when in need. The Beis Din will in turn send you back an acknowledgment of receipt.
The statement to be sent is:
“I ________________hereby inform and turn over to you the court consisting of the following dayanim __________________________, _________________________, _______________, all debts owed to me, whether these debts were incurred by contract or not. The purpose of this act is that I may be able to collect them at any time I wish. I also gift a minimal amount of land to each debtor who does not own any land”
Today ____ day of Elul, 5775, here in _________________________.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/4/2015 5:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 870 Tithes To Tuition
|
|
|
Q. Hi Rabbi Bartfeld. Wanted to wish you and your family a Ksiva V’Chasima Tova!!! I also wanted to ask if I can use my Maaser money to pay tuition for my 22 year old daughter to learn in... Yerushalayim. …. There is also the cost of room and board, which I assume can not be paid by Maaser money. I also wanted to buy Mezuzos for Adina. Can I buy the Klaf with Maaser money?
A. On question 475 of this forum we wrote “you cannot use ma'aser money for payments you are already obligated to compensate, as the Chofetz Chaim in Ahavas Chessed (Ch. 19) writes because "it is like paying one's own debts from ma'aser funds". Although girls schooling and tuition was in former years seen as optional, since in Halacha there is no inherent parental obligation to educate girls in a school, that is not the case today (Igrois Moishe Y.D. 2: 113).
Horav Shlomo Miller's Shlit”a opinion is that it would depend who undertook the obligation to pay the tuition. The one who did so cannot use ma'aser funds for paying that contracted indebtedness.
It could well be that it was the student that signed the registration documents. In that case her parents can use their ma'aser money since they never accepted directly the responsibility of paying tuition.
The Rov maintains that you are allowed to use ma'aser money for purchasing mezuzos for someone else that needs them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/4/2015 1:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 869 Identity Crisis
|
|
|
Q. How much credence can be given to a place of burial of maternal ancestors or pictures taken by the chupa in establishing the Jewish identity of a person?
A. See Orchos Mishpot p. 357 who quotes the general rules established by Horav M. Feinstein, Horav Eliashiv zt”l and others in determining the Jewish Halachic ancestry status of an individual, and which are followed by Batey Din today.
As in the previous answer, Horav Shlomo Miller's Shlit'a opinion is that there could exist many possible variants, as in regards to the actual guidelines that a cemetery keeps or the validity of pictures taken etc., therefore a competent Rabbinical Authority should be consulted on each case.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/3/2015 4:21 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 868 The Proof is in the P'tur?
|
|
|
Q. Can you use an old get certificate of divorce (ptur - the Beis Din is not extant, but they were reliable Rabbanim) to prove that the man or the woman named there went trough a proper act on conversion?
A. See Piskey Din (Rabbanut Yerushalaim 1 p. 52) in regards to establishing Jewish identity via a valid kesubba. However the case of a p'tur or divorce certificate may be different, since it is possible that the Beis Din granted a get lechumra, and they were in doubt of the Jewish status of the divorced, yet acted stringently to remove all doubt of divorce.
Horav Shlomo Miller's Shlit'a opinion is that the case should be presented to a competent Rabbinical Authority, since there could be other variances and issues.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/3/2015 4:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 867 Blowing in the Night II
|
|
|
Re- Question # 858 above
(Dear Rabbi Bartfeld, please tell Rav Miller Shlit"a) that the ancient Minhag Aschkenaz during Elul was to blow Tashrat 3 times after Shacharis and after Arvis (including Motzoei Shabbos). This Minhag is still kept wherever Minhag Rainus is observed. Such as in Washington Heights and in the five Kehillos in Israel that follow Minhag Frankfurt
A. This could be indeed correct, but it still does not permit according to our minhag to blow shofar at night.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/3/2015 2:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 866 A Matter of Record V
|
|
|
Re – question 863 above
Q. Thank you - but I learned that when a goy does a melacha for a Yid on Shabbos, the melacha is not forbidden in benefit forever. The Yid can benefit after Shabbos if he waits the amount of time it took to do it.
A. Indeed, when a Gentile does a melocho for you it is only prohibited “Bechdey Sheya'ase” or the amount of time it would take for the work to be done after Shabbos. The reason as Rashi explains on Maseches Shabbos(122a) in regards to bathing on water that was heated on Shabbos by non-Jews, is that by waiting until it could be heated after the end of Shabbos one avoids benefiting from the melocho of the Gentile. (See Shulchan Aruch O.H. 326: 13.)
However in your case, the recording cannot be done after Shabbos, since that is not when the class takes place, therefore, you will always be benefiting from the work that the Gentile did for you on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/3/2015 1:50 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 865 Is the Earth to be Abandoned?
|
|
|
Q. is there any problem with taking out from Eretz Yisroel earth, stones or sand?
A. There is an ancient tradition to place earth or sand from Israel on the body of the deceased at burial outside of Israel. (Or Zarua 199, Remoh Y.D. 363, Medresh Talpios – Bereshis 46: 90 et. al.) However, Kol Bo on Avelus p. 183 quotes Pekudas Elozor (127) that the Or Zarua was in doubt if the earth taken out from Israel maintains its holiness. He also debates if it is permitted to export it, as it demeans that kedusha. Yet, he mentions that the tradition was followed by many Gedoley Yisroel throughout the generations. The Talmud (Megilah 29a) mentions in regards to the constant presence of the Shechina during exile, the renowned Bais Hakneses of Shaf Veyasiv (Moved and Settled) in Nahardea. Rashi (ibid.) explains, that it was built with stones and earth that King Yehonia and his followers extracted from Eretz Yisroel during the first exile.
Horav Shlomo Miller's Shlit”a opinion is that there is no proscription on taking out common sand or stones from Eretz Yisroel to other lands. However, he pointed out the Igrois Moishe (8: 63, Kod'shim) in regards to the severe prohibition of extracting stones from the Kotel or its vicinity, on locations where there may be uncertainty if they are remnants of the Beis Hamikdosh.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 9/1/2015 10:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 864 They Gave a War and Nobody Came
|
|
|
Q. I have a question on Parshas Shoftim that no one has given me a satisfactory answer. We learned there that people who committed any sin would not join a voluntary war. The Cohen would call out before going to war, that any individual who is afraid of the sins he has done, should turn around and go home. Since even the greatest tzadik holds himself humble and full of sins, how did they ever get anyone to participate in that kind of war? Where exactly do you find anyone, especially a righteous person who is not afraid of the errors and sins done in the past?
A. Ramban on Shoftim mentions that any person claiming exception to the war draft, would have to provide evidence that he belongs to any of the groups exempted, including the sinners. He would have to approach the leading Cohen and confess and prove to him, the transgression committed. Horav Shlomo Miller Shlit'a added that the Anointed Cohen may likely rule and decide that he does not go home-free, instead he has to repent, do Teshuva and then enroll back in the war campaign.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/31/2015 1:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 863 A Matter of Record IV
|
|
|
Q. If one will be absent from class (school) on yom tov, is one allowed to have a goy record the classes for him? If a goy offers to do it, should one refuse?
A. please refer to questions 627, 661, and 704 on this forum
Horav Shlomo Miller's Shlit”a opinion is that you cannot ask or use the recording done by a Gentile for you on Shabbos. The same applies if the recording was done for you without you asking.
The Rov also advises not to ask a Gentile to ask another, even if the second one does the melocho for the first Gentile and is not even aware of you. However he suggested a permissible way by having the Gentile record a disk for himself and then selling it to you. Thus, he is effectively doing the melocho for his own personal benefit and not for you.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/31/2015 1:17 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
Important Numbers
