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#278 Thinking Torah thoughts in front of an ervoh while driving
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Q. On a previous answer the Rov mentioned the importance of listening to Torah tapes while driving safely to keep the mitzvah of uvelechtecha baderech. I have concerns as we approach summer and there is so much immodesty in the streets, should you not avoid learning Torah while you have to contemplate the ervos walking in front of you in the street when driving?
A. Mogen Avrohom (85,2) quoting Talmud Shabbos 150a rules that it is permitted to think Torah thoughts in front of an ervoh or immodestly clad person, only verbalizing is prohibited. "Shomeah keoneh" or listening (to a brocho) is like answering, does not apply in the context of learning Torah. (see Avnei Tzion 2,8 in regards to writing divrei Torah facing an ervoh).
Horav Shlomo Miller Shlit"a commented in addition, that the windshield which is often tinted, although by itself it does not permit the articulation of words of kedusha, (see Mishna Berura 75,5 on ervoh beashoshis), it does provide a further added reason to be lenient and listen to a light Torah tape while driving safely.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/25/2013 2:04 PM |
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#277 Fasting on Pesach Sheni
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Q. The costume in our family is to fast on a day of Yortzait. I recently lost my mother and her yortzait is going to be on Pesach Sheni, do I fast on that day?
A. Poiskim mention different traditions on Pesach Sheni in regards to reciting Tachanun, saying Slichos when it coincides with sheni chamishi vesheni, delivering eulogies and fasting.
Talmud Chulin 129b cites Megilas Taanis that includes Pesach Zeiro (the Lesser Pesach as Pesach Sheni is also known) in the list of days when eulogies and fasting is prohibited.
Binyan Shlomo (quoted in Sdei Chemed 5 p. 375) explains that although the Megilas Taanis has been in general annulled, Pesach Sheini’s restrictions may remain, as we hope that soon the Bais Hamikdash will be rebuilt and Pesach Sheni will be reinstated.
Followers of some Ashkenazi and Lithuanian traditions do recite tachanun and fast when needed on Pesach Sheni, while Chasidim and Sephardim do not (Likutey Mahariach, Eishel Avrohom 131: 20, Maharsham 6:32, Yalkut Yosef p. 649, Nitey Gavriel - Pesach 3, et al.)
Horav Shlomo Miller's Shlit"a opinion is that a individual should follow his family's tradition when it comes to fasting on a yortzait on Pesach Sheni.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/24/2013 6:56 PM |
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#276 Making a Siyum on a part of Trey Asar
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Q. (For the purpose of making a Siyum on finishing a Novi) How short can the novi be, is Malachi good enough?
A. Horav Shlomo Miller's Shlit"a opinion is that on the "Trey Asar", the Twelve Prophets, you have to learn all of them to perform a siyum
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
P.D. (Malachi has three chapters, Chagai has two)
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Posted 4/24/2013 6:53 PM |
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#275 Badeking ceremony for a divorced or widowed Kallah
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Q. Does a once divorced kalah do the badeking ceremony?
A. There are diverging opinions if the badeking ceremony, were the groom veils his bride is done and how it is done on a Kalla's second marriage. Some Poiskim maintain that no Badeking is done at all (Remoh E.H. 55, 1 - Chelkas Mechokek 55: 8 in the name of Talmud Yerushalmi, Aruch Hashulchan E.H. 55, 24).
Shulchan Hoezer 8,61 advices that a veil should cover her face as a sign of modesty, even if it is only light, but she herself or others place it, not the groom. Some maintain that the badeking is done when the choson and kallah are under the chupa.(Mahariaz 8)
The reason of the variation is to establish that this is a second marriage for her and the amount of the Kesuva is reduced (see Batim L'vadim 8)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/18/2013 11:28 PM |
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#274 Divorced or widowed Kallah wearing white
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Q. Does a once divorced kalah wear white?
A. Horav Shlomo Miller's Shlt"a opinion is that a divorced or widowed Kallah may wear white as long as it is not the long or extended dress ordinarily used in most weddings. A similar opinion is to be found in Nitey Gavriel (Hilchos N'ssuin I, 51, 2)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/18/2013 11:26 PM |
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#273 Using the word "Hashem" when teaching the proper Nusach of Tefillah
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Q. In the Taz (O"CH 621:2) it says that one who wants to avoid saying the Name of Hashem should not use the word "Adoshem", but should use the word "Hashem" instead.
The difficulty is that "Hashem" has only two syllables and "Adoshem" has three. Therefore, if one is making a recording of or trying to teach the proper Nusach of Tefillah with a specific melody, using the word "Hashem" may result in the tefillah being sung incorrectly (which might not be such a problem in many communities, but in some communities where the melody of a tefillah is part of their ancient Mesorah this is indeed not an option). To use the word "HaAshem" might be more problematic because it is a word that has a derogatory meaning (the guilty one).
What should be done in this case?
A. Horav Shlomo Miller Shlit”a pointed out that the name Adoi-shem as well as the name it represents, Adoi-noy both are written with a chataf patach under the alef, (Bereshis 18:3-7-21 or 20:4 et al.). This will basically turn these words into ones with only two syllables.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 4/17/2013 6:08 PM |
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#272 Transferring to other locations when in jail
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Q. I am currently in jail and have an option to be transferred to a different location. Is it better to be in a place closer to my family or in a place with a Minyan?
A. Horav Shlomo Miller's Shlit"a opinion is that being in a location where there is access to a minyan, supersedes other considerations, particularly as this facility also provides better personal security and safety.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/17/2013 4:48 PM |
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#271 Making a Siyum on a Sefer from Nach
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Q. Does one make a siyum on a sefer of nach?
A. Pnay Yehoshua (Brochos 17a) commenting on Rabbi Yochanan's custom after ending Sefer Iyov, mentions that you should celebrate a siyum at the conclusion of the learning of a complete sefer of Neviim or Kesuvim. So too is the opinion of Minchas Pitim (Y.D. 246,26) and Piskey Teshuvo (1, 194 in the notes) quoting the Avney Nezer’s tradition.
Haelef Lecha Shlomo (386) rules that you can perform a siyum even on a short Novi with few chapters, and it would be considered a seudas mitzvah as long as it was concluded by happenstance and not planed (as to eat meat in the nine days). A similar opinion is to be found in Igrois Moishe (O.H.1, 57 and O.H. 2,12) where he adds that the learning should be truthful and with some depth.
It is of interest that Mishne Halochos (1, 451) opines that finishing any of the great and accepted seforim of Musar, such as the Mesilas Yeshorim is reason for a siyum, other Poskimm disagree (Rivevos Ephraim O.H. 189).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/16/2013 5:38 PM |
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#270 Making a Siyum on Torah learning done through listening to a tape
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Q. I listened to shiurim on all of sefer shmuel on tape. At the end, I listened to the magid shiur say a hadran, with no kaddish.
Does one make a siyum on learning done only by listening (in my van), with out an open sefer?
A. Horav Shlomo Miller's Shlit"a opinion is that you may perform a siyum on Torah learning done just by listening to a tape as it is considered learning. (Sefer Charedim 11 - Tziunum Latorah 9, - See; Biur Halocho 47,4 on the HaGro opinion on just thinking Torah thoughts).
Although it is a very important mitzvah to learn Torah while traveling, as we repeat twice daily "uvelechtecha baderech" (see Avos 3,4) care should be taken not to distract oneself from the necessary concentration needed for proper driving. Mogen Avrohom (110,10 from Talmud Taanis 10b) rules that one should abstain from the more engrossing Halocho learning if he is the conductor. (It is quoted from Rav Simcha Waserman Zt"l that he would not answer Halocho questions while driving).
Learning Nach however, would be acceptable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 4/16/2013 5:37 PM |
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#269 Allowing a housekeeper in your sold home on Pesach to eat and feed your cat Chometz
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Q. We are going away for Pesach and will be selling all the chametz in the house. We have a housekeeper and a cat. She will be eating lunch from the chametz in the house and will be feeding the cat from the cat food in the house. Any problems?
A. Horav Shlomo Miller Shlit"a advised that you should sell the house, the chometz contents and the cat to the housekeeper. Besides the usual acquisitive acts of kinyan done on the house and the chometz contents, an aditional kinyan kesef and a kinyan hagvooh or lifting should be done on the cat. She would then be feeding her cat in her house with her own chometz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:26 AM |
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#268 Selling all the chametz in the house when you have a housekeeper
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Q. We are going away for Pesach and will be selling all the chametz in the house. We have a housekeeper. We will be giving her no instructions for when she comes in Yom Tov. We presume she will be doing light housework. Any problems?
A. Horav Shlomo Miller's Shlit"a opinion is that you should still ask her not to do any melochos that are prohibited in Shabbos and Yom Tov.
Additionally, you have to be careful with the Kashrus and bishul akum issues involved.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:21 AM |
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#267 Disposing Chometz when burning it is not allowed
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Q. Is one obligated to search for chametz when in jail, if one won't be able to burn it, only flush it down?
A. Shulchan Oruch (O.H. 445,1) rules that although the accustomed practice is to burn the found chometz, it can be disposed off in any way. (see Mishna Berura ibid. 5). Someone imprisoned or hospitalized can flush the chometz down.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:17 AM |
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#266 Bedikas Chometz without a Candle or Flashlight
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Q. Can one search for chametz when in jail, if you can't use a candle or a flashlight?
A. Horav Shlomo Miller's Shlit"a opinion is that in those in exceptional occasions when no candle or flashlight is available or permitted, such as one imprisoned or hospitalized, bedikas chometz should be done using the existing light available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:13 AM |
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#265 Bedikas Chometz when in jail
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Q. Do you have to do the search for chametz when in jail when your only personal area is your bunk and a shelf? There is going to be chametz anyway from the other inmate.
A. Poiskim rule that one hospitalized during Pesach should do bedikas chometz on his personal belongings on the eve of Pesach without a brocho. (Toras Hayoledes 43,1 – Bedikas Chometz Ubiuroy 3,51 – Piskey Teshuvos 437,1) since even if he is a paying patient he could be moved from room to room at the sole discretion of the hospital staff (ibid.).
Horav Shlomo Miller's Shlit"a opinion is that although a prison inmate has even less privileges than a hospital patient he still has to do a chometz search on what is available to him.
The fact that there is still chometz on the premises that belongs to the other inmate, does not exempt him from doing all he can to avoid possessing or eating his own chometz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:10 AM |
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#264 Buying eggs on Chol Hamoad
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Q. Does one have to be makpid not to buy eggs on chol Hamoed because they may have been laid on yom tov?
A. There are a number of issues involved on buying eggs laid during Pesach if the chickens were fed chometz. (Igrois Moishe O.H. 3,61) therefore they should be bought before Pesach.
Horav Shlomo Miller's Shlit"a opinion is that at least on the beginning of Chol Hamoed you can be certain that due to the marketing and delivery conditions the available eggs where laid before Yom Tov.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 3/29/2013 2:05 AM |
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#263 Using English translations for Shnaim Mikro Veechod Targum.
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Q. Rov Miller mentioned that there are mistakes in the English translation by some well known frum publishers - which translations would he recommend for this purpose? What about other ways of "reading" the parsha, e.g. by an English translation of Tzena U'Rene? When are such substitutes acceptable?
A. Horav Shlomo Miller's Shlit"a opinion is that there are many good translations that would serve the purpose well. It is difficult to recommend any one specifically, as it depends on the skills and tastes of the user. However if the reader feels that the text in incorrect in its translation, after double-checking he/she should contact the publishers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2013 4:47 PM |
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#262 Women's obligation to learn Torah
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Q. Should high school girls be expected to cover the entire Chumash before they finish high school? Should any other limmud (study) take priority for women/girls?
A. Remoh (Y.D. 246,6) rules that women are obligated to learn and know the Halacha parts of the Torah on the mitzvos that apply to them, so they are able to comply with them correctly (and they are many, such as the laws of Brochos, Shabbos, Yom Tov, Kashrus, Taharas Hamishpacha etc.).
Horav Shlomo Miller Shlit'a opines that this knowledge takes priority.
However in order not to go astray from the ways of Hashem in today's promiscuous and unethical society they are also encouraged in learning the written Torah and Nach, Musar and s'forim on Emunah and ethics. (Chofetz Chaim in Likutey Halochos, Sota 21a - Oz Nid'bru 14,3,9 - Tzitz Eliezer 9,3,7 et al, see also Rambam, Talmud Torah 1,13 and Shulchan Aruch Y.D. ibid.).
They may also be exhorted in knowing Tanach as a necessary tool in helping the education and chinuch of their children.
Horav Shlomo Miller's Shlita opinion is that a well-equillibrated Jewish women education should include all the above.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2013 4:43 PM |
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#261 Are women obligated in Shnaim Mikro Veechod Targum
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Q. Last week (parshas Yisro) Rov Miller spoke at a Bar Mitzvah about the mitzvah of reading the weekly parasha with targum (translation). He mentioned that women should read the parsha using a reliable English translation if they do not understand the Hebrew text. I have a few questions about this: (1a) Is that understanding of what the Rov said accurately stated? (1b) I understood this means women should read the whole of every parsha - is that accurate? (2) What level of obligation or mitzvah is this for women?
A. Poiskim give two reasons for the obligation of completing the weekly parshios together with the congregation (Brochos 8a,b – O.H. 285:1) commonly known as reciting Shnaim Mikro Veechod Targum (twice the Hebrew chumash text and once the Aramaic translation). One is that it is an extension of the mitzvah of Torah learning and Torah knowledge. Therefore, they argue that since women are exempt from this particular mitzvah, they are also excepted from the mitzvah of completing the parshios. (Mishne Halochos 6, 60 – Likras Shabbos 5, 10 – Hashabbos Vehilchoseho p. 48). The second reason given is that it relates to the mitzvah of K'rias Hatorah or the weekly reading of the Torah by the congregation. Since according to Maseches Soifrim (18,4) quoted by Mogen Avrohom (ibid. 6) women are included in the mitzvah of K'rias Hatorah, which he compares to the reading of Hakhel, then it follows that women would also be incorporated in completing the weekly parsha. However in actual practice, Mishna Berura (ibid. 12) And Oruch Hashulchan (ibid.11) comment that women are not in the habit of attending the reading of the Torah on a regular Shabbos. As this constitutes the widespread practice today in most Kehilos, there is no reason to compel them in completing Shnaim Mikro Veechod Targum.
Horav Shlomo Miller's Shlit"a opinion is that women have no obligation, nor are they encouraged or dissuaded from completing the parshios and reciting Shnaim Mikro Vechod Targum, yet he recommends that they should read the Parsha on the original or as a translation. (Please see next question (#262) in regards to women learning Tanach)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2013 4:36 PM |
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#260 Talking or thinking about business on Shabbos and Yom Tov when it concerns doing mitzvos
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Q. One should not be talking or even thinking about business on Shabbos and Yom Tov. For someone in, or going into Rabbonus, shouldn't they also avoid talking about who is running which cheder or the like, if their Kavanah is to potentially apply for a Parnasah there.
A. Shulchan Oruch (O.H. 306,6) rules that you are allowed to deal and talk about performing prohibited melochos and work during Shabbos when it concerns doing mitzvos. Obtaining a teaching position on a Cheider or Talmud Torah is a mitzvah and therefore permitted. (When not a mitzvah, only conversations are prohibited not thoughts)
Horav Shlomo Miller Shlit'a advises that no sums of monies for salaries or remuneration should be mentioned.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 3/15/2013 10:41 AM |
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#259 Minyan of Psukim and its accompanying gimatria in a name form at the end of each Parsha
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Q. How come there is no count for the number of psukim at the end of pekudey as there is in every other parsha?
A. The count or minyan of psukim and its accompanying gimatria in a name form at the end of each parsha is attributed either to the early Baaley Hamassores (Toras Yaakov 87) or to the Sages of Tiberias (Masores Hatorah Vehaneviim).
Whether Parshas Pekudey is the exception in the count is debatable, as the Meiri in Kiryas Sefer and Sefer Hachilulim do quote the name Uziya which gimatrya equals 92.
Sefer Harokeach Bamidbar 7,3) elucidates the term of "Eglos Tzab" by revealing that the gimatrya of Tzab is 92, alluding to the number of days from the exit of Mitzraim until the making of the golden egel and that it is also the number of psukim in Pekudey.
Other texts quote different gimatryos. The Paris Tanach Manuscript mentiond “Yahalom” with an added Alef and the Malbim Tanach mentions "Etzei" (Alef Tzadik Alef, see periodical Sinai Vol 196).
Tapuchey Chaim (p. 173) in the name of the Admur of Gur gives a reason why we do not have any of these counts in today’s chumoshim.
He explains that actually in earlier editions the gimatrya siman or symbol was "B'li Kol Siman", "Bli Kol" adds 92. Mistakenly the publishers understood this literally as saying; No Siman, and they removed the existing ones.
The fact that this appears in Pekudey, could allude to the fact that this parsha is dedicated to the all important count and tally of the Mishkan's donations and work and no other count is necessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/11/2013 10:56 AM |
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Important Numbers
