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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#658 Pray Tell, What Did I Say?
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Q. I have, as everyone else already said Mashiv Haruach more than thirty days, but I still find myself when I lose concentration saying Morid Hatal (I davn sefard), If I can't remember what I said, do I have to repeat shmoneiesreh?
A. Horav Shlomo Miller Shlit"a pointed out that you don't have to repeat the Amida for two reasons. Firstly Shulchan Aruch (O.H. 114: 5) rules that during the rain season if one forgot to recite Morid Hageshem but said Morid Hatal as he is used to, he complies after the fact and does not have to repeat the Amida. Secondly, the thirty-day chazaka period mentioned by the Remoh (ibid. 8) is effective also in removing the prior existing chazaka of not saying Morid Hatal and creates at least a balanced doubt that Mashiv Haruach was said. That suffices to comply after the fact.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:28 PM |
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#657 Kashes on the Keshes.
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Q. Is there a minimum shiur of rainbow that has to be seen in order to make the beracha… (in regards) to the number of colors?
A. Ya'aros D'vash (drush 14) quoting the Zohar explains that there are two kinds of rainbows to be observed. One is the result of the natural phenomena of the refraction of light; the other is an uncommon one that reminds us of the covenant that Hashem made with His creation after the Mabul. S'forim debate the meaning of the Ya'aros Dvash, some assert that the difference rest in the number of colors present or the reversal of the order of them.
However, we customarily do recite a brocho for the common rainbow we see after the rain. The Zohar (Pinchas p. 230) does mention three basic colors and explains their symbolism. Rabenu Bachya (p. Noach) presents a similar idea of three basic colors, which seem to be the three primary colors, red, green (or yellow) and blue (see also explanation in Mitzion Orah p. 69).
Horav Shlomo Miller's Shlit"a opinion is similar to the prior question. If most people would recognize the phenomenon as a rainbow, a brocho can be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:27 PM |
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#656 A Rainbow Shiur
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Q. Is there a minimum shiur of rainbow that has to be seen in order to make the beracha or is any small amount enough (in length or in number of colors)?
A. Poskim disagree; Biur Halocho (229: 1) queries whether in order to recite a brocho on a rainbow one needs to see the full semicircle or even part of it is enough. Teshuvos Vehanhogos (O.H. 3: 76) rules that since Biur Halocho remains uncertain, as in every Sofek brocho (doubtful blessing) no brocho should be recited. Vezos Habrocho (p. 156) maintains that if only a small part is missing, a brocho can be recited.
However, other Poskim aver that even part of the rainbow is after all enough to bring to memory the established covenant and therefore suffices for a blessing (Chazon Ovadia p.473 quoting various other Poskim, Yalkut Yosef 3: 229:1, P'ninei Halocho p.227, Nesivei Halocho 229: 1)
Horav Shlomo Miller's Shlit"a opinion is that if it shows the curvature of an arc, and as long as most people recognize it as a rainbow and call it so, one can recite a brocho over it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:25 PM |
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#655 A Sharp Shaile
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Q. Can I use a metal or stone knife sharpener for fleshig and milchig knifes? Do they require tvila?
A. Poskim permit using the same sharpening stone or steel for meat and milk knifes and utensils even when used that day (Ben Yomo) and even if the sharpening creates enough heat that reaches the Yad Soledes temperature (about 45°C). However they should be clean, but could be slightly wet. (Shevet Hak'hosi Y.D. 192 - Moriah, year 16: Av: p. 88, quoting Horav Y. N. Karelitz Shlit"a – Ohel Yaakov 92: n. 72.)
They do not require immersion in a Mikva since they don't come in contact directly with food.
Horav Shlomo Miller's Shlit"a opinion is similar
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:24 PM |
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#654 Moving the Mourning
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Q. If one's non-frum close relative dies, such as a mother or father, and their home is not an appropriate place to sit Shiva, due to the lack of understanding of the laws of mourning, may one sit Shiva elsewhere?
A. Horav Shlomo miller Shlit"a opinion is that in principle one does not have to sit shiva in a location where the Rabbinic halochos and traditions of mourning will not be kept properly. However great common sense and reason should be used to avoid machlokes, quarrels and disputes in times of grieve, that could tear the family apart and create a Chilul Hashem (Biblically prohibited)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:23 PM |
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#653 The Eruv Tefilos
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Q. If one mixes up his Shabbos Shemoneh Esreis, between Maariv, Shacharis, and Mincha, is he still yotzei?
A. Shulchan Aruch (O.H. 268: 6) rules that if one unwittingly exchanged one of the Amidos of Shabbos with another excepting Musaf, if he has already finished the intermediate brocho, he complies after the fact. Mishna Berura (ibid.) explains that the fourth brocho of Retzeh is common to all of the three tefilos with the exception of Musaf, since it requires the mention of its own particular Korbonos.
If he did switch over and for example recited on Friday night the Shacharis Amida, next morning most Poskim rule that he should daven the Tefila that is normally said and recite Shacharis again. (Piskei Teshuvos 268: n. 55, quoting Aruch Hashulchon, Kaf Hachaim, Eliyahu Rabah and others.) However, Mekor Chaim (ibid.) disagrees.
Horav Shlomo Miller Shlit"a pointed out that since every one of the three Tefilos represent different sources and dimensions of Shabbos (Friday night is the Shabbos of creation or Shabbos Bereshis, Shacharis stands for the Shabbos of the Torah giving and Mincha for the Shabbos of the times to come, from Sidur Hagrah), therefore the proper Tefilah corresponding to that time of the day should be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:22 PM |
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#652 The Uber Eruv?
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Q. I have heard that Horav Shlomo Miller Shlit"a advises against using the eiruv. Is this true? What is the reason for this?
A. Horav Shlomo Miller's Shlit"a opinion is that the Toronto Eruv, supervised by Horav Akiva Steinmetz Shlit"a and others, maintains a high Halachic standard and measures up to the accepted conventional norms for Eruvin around the world. However, many G-d fearing individuals, B'alei Nefesh and Talmidei Hachamim avoid carrying on Shabbos even where the best Eruv possible has been erected. The reason is that a city Eruv usually relies on some leniencies such as what is considered a Reshus Horavim, the extance, presence and maintenance of a large area Eruv or in some cases the majority of Mechitzos being built by applying the Tzuras Hapesach principle and other leniencies. (See Mishna Berura 345: 23 and 244:8, Karyano Deigerso 2:96, Ner Torah p. 350)
The above individuals are equally more stringent in the compliance of many other mitzvos, above and beyond what the normative Halacha requires.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:20 PM |
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#651 Two for the Praise or Only One?
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Q. What is the reason that two of the berachot of the sheva berachot are basically the same beracha - yotzair ha'adam? Why the repetition?
A. The Talmud (Kesubos 8a) offers dissenting opinions if these two brochos are one or actually two. The dispute depends on whether there was only one single creation of man and woman or actually two. Rashi explains that Adam and Eve were created as a double united figure in a single act of creation, resulting in only a single brocho. Or the first blessing refers to man's creation and the second to the separation of the woman part of him. Alternatively, the dispute revolves on whether we follow Hashem's plan, which was to create a separate male and female entity, or we follow his action, which ended in a single act of creation of an entity both male and female.
Horav Shlomo Miller Shlit"a pointed out that there may be a Halachic difference in the two interpretations, when the second brocho was mistakenly recited first.
There are some other homiletic explanations for the two brochos. Such as; every human being undergoes two separate creations. The first is the biological creation at birth. The second one pertains to the creation that an individual does himself and to himself during his lifetime, by choosing correctly or not the path to follow. Fittingly Ba'aley Musar elucidate the posuk (Bereshis 1: 26) And Hashem said, "Let us make man" meaning that the Creator was addressing man himself. Namely, you and Me together, will create you. (Minchas Aviv 2 )
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 11/14/2014 1:32 PM |
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#650 Don't Get Even Get Tikun
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Q. Our Sages teach us that we should walk in HaShem's ways. Just as He is merciful, so should we be? However, HaShem is also avenging. Why should we not also be avenging?
A. Horav Shlomo Miller's Shlit"a opinion is that our Sages maintain that the punishments of the Torah and the ostensible acts of retribution or revenge of Hashem, are not in reality generally detrimental or damaging as we humans usually understand. They are rather qualified as a Tikun or a remedial process of healing and correction, that elevates a person and brings him back to his spiritual health and well-being. (Ramban – HaEmunah V'haBitachon, Shloh- Torah SheBal Peh 60, Beis Halevy – Vayero p.29, Ginas Verodim – k. 1, Maharsho – Sanhedrin 64b) It is indeed in that sense that we should strive to emulate Hashem when permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:29 PM |
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#649 Talk the Talk or Walk the Walk
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Q. If one goes to a shul and there is a lot of talking, is it better to leave and go to another a minyan or better to stay as some may be insulted if you left?
A. Horav Shlomo Miller's Shlit"a opinion is that in principle it is certainly better to leave that shul and attend one where davening is carried out with proper kavanah and with the right kovod, derech eretz and respect to the presence of the Shechina. However since it is not clear from your question what and how exactly or which individuals may be insulted, it is better to consult with a competent Rov who is familiar with the case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:28 PM |
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#648 And All Your Deeds Are Recorded
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Q. "As a matter of record"
Shalom U'bracha, I enjoy reading your shailos and cant wait for you to iy"h publish a sefer with all these teshuvs.
I would like to know what the halacha is with keeping on a surveillance system on shabbos.
My question is two-fold.
I have a system that records the front and back of my home and I have a screen that I can watch what is going on, and I have a second IP camera system that does not record, and I do not have a screen to watch it, but I can access it when I go on a computer.
My question now is: Can I leave both the systems on on shabbos if there is no screen on?
If it is a problem because it is recording, what about the second system, which is on however it does not record, but the system is "on."
Thank you very much.
A. Many Poskim rule leniently in the use of security cameras on Shabbos, which are today of widespread use in many streets, buildings, hotels, outside of nearly every business and gas station, outside of many private homes, shuls and even the Kosel.
There are different reasons mentioned by the various Poskim such as;
a) Although it is a Psik Reisha, (or the prohibited inevitable consequence of an action) the passerby does not care or intend to be recorded and does not benefit from being photographed. He only benefits from the system when there is an unwelcome intruder. Thus becoming a p'sik reisha delo nicha lei or unwanted psik reisha, which Shulchan Aruch O.H. 320:18 permits in a rabbinic prohibition
b) The camera is in service and recording regardless if one walks by or not. Therefore the person's movement activates nothing; the camera automatically records images, whether the person is there or not.
c) Being photographed is not considered a direct action unless one intends to be photographed. If one merely walks in front of the camera, the meleches machsheves is lacking and it is only a g'romo or indirect action.
d) The electronic image is technically not a form of "writing." Additionally, since the data is not being permanently recorded (it usually erases automatically after a period of time), it is at worst a rabbinical prohibition. (See above a)
(Horav Moshe Feinstein zt"l in a letter to R' Yisroel Rozen of the Tzomet Institute,
Yabia Omer 9:35, Horav Shlomo Zalman Auerbach zt"l - quoted in Ateres Shlomo 6, p57, Betzel HaChochmo 6:65, Shulchan Shlomo 340: note 12b, 39 Melochos and others)
Some years ago (Kislev 71) it became widely publicized that Horav Eliashiv zt"l ruled stringently. His psak was that although police cameras may not present a difficulty, since there is the added factor of "security concern," non- security cameras, such as the Eish Hatorah Wall Camera are different and therefore one should avoid visiting the Kosel on Shabbos. Eish Hatorah reports that they complied with his request and since then they tilt the camera upward on Shabbos. (See also Orchos Shabbos 15, note 55 quoting a personal conversation Between Horav Eliashuv Zt'l and Ylch"t Horav Heinemann Shlit"a)
Horav Shlomo Miller's Shlit"a opinion is that in both cases mentioned in your question, if possible one should turn off both systems during Shabbos. If needed for security concerns or for the care of the ill or the elderly, they could be left on prior to the beginning of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:27 PM |
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#647 Mourning the Mumar?
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Q. (I have a relative who is dying. Unfortunately, he is married to a gentile…) And assuming he does not leave his wife before his death and insists upon being buried next to her (she is still alive), do the laws of mourning and kaddish remain the same as any other dearly departed?
A. As mentioned in the previous answer no shiva and mourning are observed for the ones who willfully abandoned the Jewish community, converted to another religion or intermarried with Gentiles, ( Shulchan Aruch Y.D. 345: 5,) unless they openly repented before they died. (Remoh Y.D. 340: 5, Chochmas Odom 156: 3)
Although today it is customary to mourn for non-observant relatives since they are considered “Tinok Shenisbah" or being unknowingly or non-consciously unreligious, however, intermarrying as converting to another religion are extreme acts that almost everyone would accept as willful and deliberate. (Tzitz Eliezer 13: 94, Yalkut Yosef – Avelus 14: 13, Shevet Halevy Y.D. 1: 165)
Some Poskim mention observing avelus for one hour, (Yalkut Yosef Avelus p. 302, Ma'ayan Omer 84) however, they stress that this may depend on unusual circumstances and a Posek should be consulted in every case.
Besides this last Halacha, Horav Shlomo Miller's Shlit"a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:21 PM |
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#646 A Gentile Burial?
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Q. (I have a relative who is dying. Unfortunately, he is married to a gentile…) If he does die without making this stipulation, do we let him get buried in a gentile cemetery? Should we make efforts to bury him in a Jewish cemetery or exhume his body for such burial after the fact, despite his wishes?
A. Poiskim deal with the proper burial of someone married to a Gentile. Chasam Sofer (Y.D. 341) rules that even when no shiva and mourning is observed, as is the case with the ones who consciously abandoned the Jewish community, still burial in a Jewish cemetery is required. This we perceive from the fact that the sentenced to death, which included idolaters, murderess and inhabitants of the Ir Hanidachas, were all buried in discrete sections of a Jewish cemetery. (Sanhedrin 47a) See also Lev Aryeh (32) for a similar ruling.
When someone who intermarried with Gentiles was buried in a non-Jewish graveyard Poskim permit his transfer to a designated area in a Jewish cemetery. Some advise to wait twelve months. Chaim Vechesed 6: 19 – 23)
Horav Shlomo Miller's Shlit"a opinion is similar and efforts should be made to bury him in a Kever Yisroel, albeit in the established designated section.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:19 PM |
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#645 Nay Never the Kever
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Q. I have a relative who is dying. Unfortunately, he is married to a gentile. We mentioned to him recently that he never wrote in his will that upon his death he should be buried in a Jewish cemetery. He said that he wants to be buried next to his wife. He claims that there is no halacha that he must be buried in a Jewish cemetery. Is this true?
A. The biblical obligation to bury the dead is derived from (Devarim 21: 23) “You shall bury him on that day" (Sanhedrin 46b, Rambam – H. Avel 4: 4, Shulchan Aruch Y.D. 362: 2.) The also biblical obligation to be buried in a Jewish cemetery is a Halacha L'Moshe M'Sinai, based on Sanhedrin (47a,) in regards to the different sections provided for burial of the sentenced to a death penalty (Igrois Moshe Y.D. 5: 56, and others.)
Igrois Moishe (ibid.) addresses a question of priority. When the only way to bring the remains of a dear one to Kever Yisroel is by exhuming and cremating the deceased corpse (as was the requirement in the Soviet Union, where no Jewish graveyards were allowed) and then exporting only the ashes to be reburied in a overseas Jewish cemetery. Which takes precedence, Kever Yisroel or avoiding cremation. He rules that the burial of the corpse is most essential.
Poskim also amply address the extent of the great obligation and mitzvah of searching for the remains and even part of corpses to be brought to Kever Yisroel after the Holocaust. (M'emek Habocho 8 and 11, Veherim Haconen 65, Or Hamizrach p.72)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/14/2014 1:17 PM |
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#644 Not a Lot Left of Lot's Wife's Lot
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Q. There are two brachot that are said when seeing the salt pillar of Lot's wife as mentioned in Shulchan Aruch. Does that apply today? Do we really know with enough certainty to make a bracha that the site shown to the tourist is the real thing?
A. Adding to the fact that the salt pillar is mentioned in Brochos 54b and as you quoted, in Shulchan Aruch (O.H. 218: 8,) mainly that: "Blessed be the true Judge," is recited for the punishment visited on Lot's wife and "Blessed be the One who remembers the righteous," expresses thanksgiving and praise to Hashem for having remembered Avraham Avinu, by the merit of whose righteousness He saved Lot. It would seem to be that there was indeed an established tradition as to the location of the salt pillar remainder of Lot's wife. Yalkut Shimoni (Esther) mentions that the column became a memorial for all times. The Yalkut in Parshas Voeschanan asserts that it was one of the sites shown to Moshe Rabbenu before his death (Tzoar). It was also the object of one of the twelve questions that the people of Alexandria asked of Rabi Yehoshua Ben Chanania (whether it contaminates with Tumas Meis – Nidda 70b.) Pirkey D'Rabi Eliezer (end of ch. 25) describes that the oxen would constantly lick the feet of the salt pillar, but it would miraculously be restored.
However, Horav Shlomo Miller Shlit"a pointed out that the correct site is unknown to us today and the above brochos are therefore not recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/7/2014 12:07 PM |
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#643 An Egg or a Yom Tov? III
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Q. (Re- prior questions 517 & 634.) It is interesting that the Ben Yehoyadah says that a chicken lays an egg daily. The Tosfos Rid on the first Amud of the Masechta avers that if a chicken laid an egg every day, it could not be muktzah according to Rashi because it would be expected.
A. The Talmud Shabbos (30b) also mentions in regards to Rabbon Gamliel statement on women bearing children in the days of Moshiach, that chickens lay eggs every day. A similar assertion we find in Baba Kama (92a) on Rabbi Yanay's saying that even the chickens in Avimelech's household, that normally lay eggs daily, (Ein Eliahu and others) did not lay eggs at that time.
In practice, today you can expect in a modern chicken farm using artificial light and depending on the breed, feed and climate, a range from approximately 240 to 350 eggs a year. (The Guinness record is 371, Wikipedia). Those quoted numbers probably would have been less in the uncontrolled free-range situation of olden times. Chickens will also stop laying eggs when brooding, molting or aging.
Given those variants, although in peak conditions chickens should potentially lay eggs almost every day, thus clarifying the Talmudic sayings above and Ben Yehoyoda's reason for the name of the Masechta. In practice, Tosafos Rid statement is also correct.
Horav Shlomo Miller Shlit'a pointed out the ruling of Shulchan Aruch (Y.D. 86: 9) in regards to the intermittent egg-laying cycle of a chicken.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/7/2014 12:02 PM |
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#642 Ladies First?
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Q. A Widowed husband that lives with his daughters, should he light the Shabbat candles or one of his daughters?
A. Poskim disagree as to who takes precedence in lighting the candles, the widowed man of the house, as it is his obligation, or his above the age of Bas Mitzva daughter, as she is a female and this mitzvah is traditionally performed by females when possible.
Horav Moshe Feinstein ZT'l rules that the father takes precedence. (The Radiance of Shabbos, p. 7- See also Shmiras Shabbos Kehilchaso 43 note 46)
Other Poskim maintain that either one of them can light the main candles and recite the Bracha and exempt the other, while the other should kindle the lights in the other rooms of the home, as those are also a part of the Mitzvah. ( Rav Nissim Karelitz Shlit"a quoted in Or Haner Perek 1:4 note 25, Halacha for Today)
Horav Shlomo Miller's Shlit"a opinion is that it is preferred for the Bas Mitzva daughter to light the Shabbos candles for the purpose of chinuch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/7/2014 11:59 AM |
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#641 A Vort from the Convert
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Q. Someone who is preparing himself to become a Ger and is already enrolled in a learning program, is in contact with the Beis Din and attends regularly a Shul…. can he be invited to say a dvar Torah on a kidush?
A. Horav Shlomo Miller's Shlit'a opinion is that he is allowed to say a dvar Torah on the mitzvos that apply to him and is permitted to learn.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/5/2014 5:19 PM |
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#640 Gentle Gentiles
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Q. Someone who is preparing himself to become a Ger and is already enrolled in a learning program, is in contact with the Beis Din and attends regularly a Shul, ….If he owns a lulav and esrog can he do hakafos around the bima or the mitzvah of Hoshanos?
A. Poskim disagree as to the value and worth of a voluntary mitzvah performed by a Ben Noach or Gentile. Rambam (Melochim 10: 10) rules that it is considered a mitzva and is accepted as would be his korban and his tzedaka and help to the poor.
Responsa Maharam Alshich (110) rules that while women according to Rabbenu Tam and others can perform and recite a brocho on mitzvos that have time restrictions making them exempt, a servant (eved k'naani) should not. The reason, he explains is that women have kedushas Yisroel and although they are exempt from the obligation of performing those mitzvos, if they observe them they comply and the mitzvah will be rewarded. The same does not apply to an eved k'naani and certainly not to someone who is still a Gentile. (See also Kovetz Shiurim, Kidushin 142- 144, Mishpetey Uziel 3: C.M. 3, and others)
Similarly Igros Moshe (Y.D. 2: 7) maintains that donning Tefilin, wearing a Talis, sitting in a Suka, holding a Lulav, listening to the Shofar, eating Kosher or avoiding Shaatnez has no meaning and therefore no reward for a Gentile, since they were not instructed to follow those commandments. He differentiates between other mitzvos such as helping others or honoring Hashem or parents, where they have a share and are rewarded.
Teshuvos Vehanhogos (1: 614) distinguishes between the intentions of the performer. If he observes the mitzvos thinking that other nations also has been ordained and obliged to do the mitzvos given in reality only to the Jewish people, then they carry no value. However, if he understands that his compliance is only voluntary he will be rewarded.
Sefer Chasidim (690) maintains that from the time a Gentile has determined in front of a Beis Din that he will convert to Judaism, he should refrain from eating non-kosher foods. It is usual today for a prospective ger to comply with most mitzvos in order to become familiar with them.
Horav Shlomo Miller's Shlit'a opinion is that he should avoid the hakofos with the Lulav or the Hoshanos, which are done publicly (see prior question as to the pertinent issues involved)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/5/2014 5:18 PM |
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#639 Convert's Course
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Q. Someone who is preparing himself to become a Ger and is already enrolled in a learning program, is in contact with the Beis Din and attends regularly a Shul, Can he be dance with the Torah on Simchas Torah or be given pesicha of the Aron Hakodesh or Gelilah?
If he owns a lulav and esrog can he do hakafos around the bima or the mitzvah of Hoshanos?
Can he be invited to say a dvar Torah on a kidush?
Thanks
A. There are certain mitzvos that a Gentile is not allowed to observe even when his intention is to become a ger, such as Shabbos. (Sanhedrin 58, Rambam – Melochim 10: 9, however, some Poskim permit after becoming circumcised). He is prohibited to learn Torah excepting the parts that are relevant to his observance of the seven mitzvos, the Tanach or written Torah (Meishiv Dovor 2: 77) and basic Halacha, if he is considering conversion (Mitzpeh Aryeh (2 Y.D. 8). He also should not don Tefilin since they have inherent kedusha and they require corporal cleanliness or hold a Sefer Torah or Mezuza (Ridbaz – H. Melochim 10: 10).
Following the above, Chashukei Chemed (Yuma 4a) rules that on the onset a prospective ger should also not be honored yet with pesicha (opening) of the Aron Hakodesh although the Rambam and others would permit. Besides the issue of Kovod or honor of the Sefer Torah involved there are other concerns such as Kovod Hatzibur and the fact that he may be equivocally accepted as Jewish even before he has fulfilled entirely his conversion (Aterez Paz O.H. 2)
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/5/2014 5:00 PM |
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Important Numbers
