|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
|
|
|
|
|
#68 - Bedikat Chametz Before Traveling to Eretz Yisroel
|
|
|
Q. Shalom Dear Rabbi, I will be traveling next week to Israel for Pesach, I'm planning to sell my chametz in Israel, do I still have to make Bedikat Chametz, prior to my leaving?
A. Mishne Berurah 436,32 quotes two opinions in regards to searching on the night of the 14 of Nissan, the rooms that are to be sold tomorrow. Mekor Chaim and Chaye Odom argue that Bedikah should be done, since at that evening, the rooms will not be sold yet. Binyan Olom 20, disagrees, given that he will comply with the Mitzva of eradicating the chometz by selling it next day. He mentions also the lenient opinion of the Chasam Soifer 131, when he does actual Bedikah in the rooms not sold. He cites the Eishel Arohom that concurs. Mishne Berurah concludes that we can't object to the ones that are lenient; but it is preferable to do the sale on the 13, prior to the beginning of the night we are obliged to do Bedikah.
Horav Shlomo Miller's opinion is that it if the chometz is sold in Israel on the 14, or in Toronto on the 13 of Nissan, (Mechira Mukdemes), no Bedikah is needed in Toronto prior to traveling, as one is to be performed at the proper time in Israel. It would still be advisable, if possible, to do a Mechira Mukdemes (on the 13) in Israel. The early selling on the 13 in Toronto, actually occurs on the 14, due to the difference in time zones.
Rabbi. A. Bartfeld as advised by Horav Shlomo Miller shilt"a.
|
|
|
|
|
Posted 4/8/2011 4:01 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#67 - Saying Kadish for Several Neshamot at once.
|
|
|
Q. A person who is already saying Kadish for his father-in-law, (as there are no sons), was asked to recite Kadish for another recently deceased relative, who does not have anyone to say Kadish in her name. Can he accept this additional commitment and now recite Kadish for two Neshamot instead of one at the same time?
If it is permitted to say Kadish for two, does he have to be matir neder?
A. Many Poiskim agree that one Kadish could be said for a number of deceased (Rana"ch 1,77 – Gesher Hachaim 1, 326,7 – Kol Bo p.376, Tzitz Eliezer 7,49, et al.). However Igrois Moishe (Y.D. 254) and Doivev Meishorim (2,14) at least partially disagree. The fact that no contracts or monetary rewards are involved in this case is also favorable. Igros Moishe (ibid.) advises that at least one Kadish a day should be dedicated to each niftar. So too is the opinion of Horav Shloimo Miller Shlit"a. He recommends thinking in advance for whom this kadish is to be recited; the rest should be said with the intention for both.
No hatoras nedorim is required, moreover the declaration of Kol Nidrei or Mesiras Moido'o on Erev Rosh Hashono, would make it unnecessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 4/1/2011 1:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#66 - Mechiras Chometz at Pesach Hotels Overseas.
|
|
|
Q. A family is traveling to Europe to spend Pesach in a hotel there. As they are traveling with children and they plan to spend some time after Pesach traveling in Europe, they are taking with them a suitcase full of chometz products for use after Pesach. They have or will include this suitcase in the shtar mechiras chometz, and they plan to leave the sold Chometz suitcase during the Yom Tov at the storage room in the hotel. The Hotel is owned by a non-Jew - but a Jewish tour group is running the Pesach program.
A. Horav Shlomo Miller's Shlit"a advise is indeed to make an early echiras chometz, which is done between 3:00 - 5:00 PM Toronto time on Sunday, prior to the night of Bedikas chometz (this year) . Traveling with that suitcase would then be acceptable, assuming that at that time, the travelers would have already reached the hotel destination and deposited the suitcase for safekeeping. When selling the suitcase while still in Toronto, they would have to describe it in the shtar mechirah in a recognizable way, stating also it's location and address, so the sale takes legal effect.
It is recommendable, for the sake of proper kinyan and mechira, that they should also relinquish in favor of the buyer of the chometz, their right to the usage of the storage area where the suitcase is to be found.
The above assumes that the non-Jewish hotel owners have not rented out the complete facility to the Jewish tour-group, and they still remain the responsible party for any claims against the loss or damage of the suitcase that was given to them for safekeeping.
Rabbi A. Bartfeld as revised by Horav Shloimo Miller Shlit"a
|
|
|
|
|
Posted 4/1/2011 1:10 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#65 - Transfering Food to a Non Jewish Patient.
|
|
|
Q. Can a Jewish patient transfer a tray of Chometz food to another non-Jewish patient, laying in the next bed, during Pesach.
A. Horav Shlomo Miller's Shlit"a opinion is that it is prohibited, as the non-Jewish patient will remain grateful for the favour done, and that constitutes a benefit. Chometz during Pesach is prohibited in benefit. He may also desire the existence (Roitze Bekiyumoi) of this particular chometz, since he will be careful not to tip the tray and spill the food. (O.C. 450 - Chashukei Chemed, Pesochim p. 190).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 3/25/2011 1:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#64 - Serving a Non Jewish Patient Meat and Milk.
|
|
|
Q. Can a nurse serve a non Jewish patient meals that contain cooked meat and milk during the year.
A. Horav Shlomo Miller's Shlit"a opinion is that it is permitted in need only, since there are several "Sfeikos" or doubts as to the nature of the prohibition in most common cases. Probably only a Rabbinical prohibition of Basar Vehalav is involved. The preparation may not entail the required act of Bishul or cooking proscribed by Halocho. There is also doubt as to what kind of meat and milk is being used and the amounts involved. All the above will create a Sfeik Sfeiko or double doubt condition, which albeit still prohibited for consumption, would render the meal permitted for benefit.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/25/2011 1:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#63 - Serving a Non Jewish Patient Chumetz During Chol-Hamoed Pesach.
|
|
|
Q. Can a nurse serve during Chol-Hamoed Pesach meals that contain Chometz to non Jewish patients.
A. It is forbidden for a Jewish nurse to prepare or serve meals that contain chometz during Pesach, even to non-Jewish patients. There are a number of prohibitions involved, such as "Mistaker B'isurei Hanoe" or deriving benefit from proscribed items and desiring their existence (O.C.450, 4 - M."B. 9), Also we should be concerned that the chometz may be eaten or tasted during the process (Mishne Berurah ibid. 21). Poiskim recommend that somebody whose occupation requires the handling or providing of chometz food, should ask for a substitute during Pesach or engage in a different task. (Igros Moishe C.M. 4, Yesodei Yeshurun 6, p. 207, Chashukei Chemed, Pesochim p. 190, see also Teshuvos Vehanhogos O.C. 299).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/25/2011 1:09 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#62 - Horachamon blessings after upcoming Shabbat Kiddush
|
|
|
After the Bris of my son there was no proper after meal benching and we did no say the special Brachots after Bircas HaMazon - there where not enough people washing before the meal.
Question: Can we say those blessing after upcoming Shabbat Kiddush?
Horav Shlomo Miller's Shlit"a opinion is not to say the Horachamon blessings on Birchas Hamazon if not recited during the actual Bris Milah seudah.
Rabbi Abraham Bartfeld
|
|
|
|
|
Posted 3/18/2011 12:27 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#61 - Kitnios prepared with all the care of processing Matza.
|
|
|
Q. Can Ashkenazim eat during Pessach corn bread, such as tortilas, that were prepared with all the care of processing Matza?
A. There are many Poiskim who permit eating kitnios that were baked with all the stringencies normally applied to the preparation of matza. They argue that the lesser prohibition, (kitnios), can not be more severe than the principal chometz biblical proscription (Maharsha"k in Korban Pesach 153,1 and Yosef Daas 8 – Chayei Adam, klal 127,1), and if the five types of grain can be prepared not to ferment, certainly so can be done with kitnios. Beer Itzchok (11) mentions that it was customary to bake matzos from kitnios that were inspected properly before Pesach.
However there are other Poiskim that consider the prohibition of kitnios to be an original decree and therefore they are forbidden in any presentation or way of preparation, even when eaten raw. (Maamar Mordechai 32 – Tzofnas Paaneach 2,42 – Mor Uketzio), so too is the opinion of Horav Shlomo Miller Shlit"a.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/18/2011 12:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#60 - Practicing Yoga
|
|
|
Q. Is one is allowed to practice yoga if all of the Hindu aspects and associations are removed?
A. Rabbinical authorities of our times have addressed the permissibility of the practice of yoga. In essence, yoga involves a blend of physical and a meditative exercises. If done in a Halachik correct fashion there is no reason why it would not be permitted, as the Lubavitcher Rebeh Zt"l pointed out on Tamuz 5739. In practice however, that may be difficult to achieve. You require the proper instructor or teaching method, one that will not engage in religious mantras, meditative ideas or names of postures that identify with an avoido-zoro or their believes, even if one does not personally believe in them.(Bemaareh Habazak 2,56). It can not be done in a mixed group as there are issues of Tznius (modesty) too.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/18/2011 12:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#59 - Serving a husband or father before a guest.
|
|
|
Q. When serving food, must the wife serve her husband before a guest? What if the guest is her mother? What about when the children are serving?
A. Rambam, (Ishus 15,19) writes: "The Sages ordered that a wife should honour her husband extremely - and he should be in her eyes like a king". Even though this may be only a rabbinical obligation, it supersedes and pre-empts her biblical mitzva to honour her father and mother, since she is now by marriage, bound and obligated to her husband. (Y.D. 240, 17 - Piskei Teshuvah ibid. 20 - Ar'o D'rabonon, Kof,333 - Chabatzeles Hasharon, Ysro)
Most Poiskim's opinion is that her exemption of the mitzva of Kivud Av V'eem, is only when that benefits or is required by her husband. If he is not present or doesn't mind, she is required to honour them. (Rambam ibid. - Chinuch 33- Shach Y.D. ibid., see Tzapichis Bidbash 54)
However, the husband is ordained on the mitzva of honouring his mother in law. Many are of the opinion that this is a biblical mandate. (Igeres Hagro, Chayei Odom 67,17). Yet it is not the prerogative of a wife to compel her husband to comply with this mitzva, (as he may have valid reasons not to do so).
As far as the children are concerned, most Poiskim also opine that there is a mitzva of honouring a grandmother, (Darkei Moishe and Remoh ibid. ). Nevertheless, the mitzva of Kivud Av supersedes the honouring of a grandmother. The bottom line and most important rule for all to follow is that Sholom Bais should prevail.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/11/2011 1:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#58 - Attending a Purim Seuda after Shoshim and calculating a when the Avaylos is over.
|
|
|
Q. My mother was Niftar on January 11, 2011. When is the year of avaylos over for me. Second, am I allowed to go to a family Purim seuda with about 15 people (all family including cousins and their children)?
A. January 11 corresponded to the 6 of Shevat (until sunset). Avelus is only 12 months, since this is a leap year, it will end the 5 of Kislev at nightfall.
It is certainly better to invite the family to celebrate the Purim Seudah at the ovel's home as some Poiskim prohibit his attendance outside the home. (Nitey Gavriel, Avelus 2,31,4 and Purim 78,14 - Mishne Halochos 13,229).
Some Poiskim permit attendance outside the ovel's home if no music is played there. (Yalkut Yosef 695,12 - Nishmas Ysroel, Purim 371). Other Poiskim permit attendance even if music is played. (Divrei Soifrim 40, fn. 12 and 17 in the name of Chaim Shoal).
Horav Shlomo Miller Shlit"a permits the attendance of the ovel, if the music was not requested by him.
Rabbi A, Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/11/2011 1:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#57 - Kashruth Status of Purple, Red and White carrots
|
|
|
Q. Heritage Carrots are being sold and the carrots are purple, red, and white. When I cooked with them, the purple carrot turned my soup purple. Do these carrots need a Hechsher? The package does not say that there are any added coloring, and I am not sure how the carrots have their colors. Thank you.
A. I forwarded your question to the COR, this is what Rabbi M. Lebovits answered:
From what I can see there are a species of carrot that are purple and do bleed the color when cooked. It seems that carrots do come in various colors.
Rabbi M. Lebovits, Rabbinic Coordinator
COR - Kashruth Council of Canada
|
|
|
|
|
Posted 3/4/2011 1:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#56 - Is it permitted to shake hands with an ovel during shiva?
|
|
|
Q. Is it permitted to shake hands with an ovel during shiva, without saying Shalom or greetings? How about before davening?
A. Many Poskim permit wishing long life, giving a hand or blessing as signs of comforting and consolation, as this is seen as being different to greeting and saying Sholom, which is prohibited to an ovel. (Har Tzvi Y.D. 290 - Nishmas Isroel 20,1). Yavia Omer (Y.D. 35,10) mentions that shaking the ovel's hand was tradition in the Egyptian communities. However Horav Shlomo Miller's Shlit"a opinion is that in our communities, this may be interpreted more as a greeting than a demonstration of solace, and should therefore be avoided.
Many Poskim also permit shaking someone's hand when necessary before davening, especially if it is done with the intention of avoiding saying Sholom. (Avnei Yashfa 3,5). Horav Shlomo Mileer Shlit"a agrees.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/4/2011 12:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#55 - Last day of Kaddish and the day of the Yohrzait during a leap year.
|
|
|
Q. My mother passed away on 12 Sivan the funeral was on 14 Sivan , 5771/ 2010. What is the last day I have to say Kadish and what is the day of the first Yahrzeit?
A. Kadish, as you know, is said for only eleven months, as a sign of respect in considering our parents as righteous and not having the need of full twelve months of it's recital (Remah 376,4). As Kadish was recited first after the funeral, that is when the eleven months began. Since this is a leap year, Kadish should be recited until and including Mincha of the 13 of Nissan.
Traditions and prohibitions of Aveluth, (mourning), begin also at the day of the funeral and they are kept for twelve months only, even in a leap year (Y.D. 391,2). In this case they will end at the end of the 13 of Iyar, that is a month before the Yohrzait.
Yohrzait, is the date of decease, not the day of burial, (O.C. 568,8). This gave rise to different opinions as to what should be done when, more than two days elapse from the day of death and the day of burial. Since we could face a situation where the Yohrzait precedes the end of Aveluth, and a mistake could occur by terminating early Aveluth, some Poiskim opine, that the first Yohrzait, should then be also the day of burial and not the day of death. (Shach Y.D. 402, 3). The accepted Minhag is that if only two days elapsed from death to burial, even on the first year the Yohrzait is the day of decease. Of course in a leap year, this mistake would not occur, so the 12 of Sivan is the day of Yohrzait.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 3/4/2011 12:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#54 - Segulas and Tefilahs for Cholim and other Yeshuas.
|
|
|
Q. There is a segula to have 40 women davening together with specific people in mind as they take Challah from their dough with a bracha. Can one be part of two groups of 40 with the same Hefresh Challah dough (davening for two people)? Similarly, if one is part of a Tehillim group, saying specific perakim of Tehillim so that the group as a whole complete the whole Sefer Tehillim, can one say their specific Perakim of Tehillim and have two sets of names in mind? Thank you.
A. Sefer Shailas Rav (1,21), quotes in the name of Rav Chaim Kanievsky Shlit"a that when asked about this particular Challah Segulah, he responded that he was not aware of it.
Horav Shlomo Miller's Shlit"a advice is, that all Tefilos, recitals of Tehilim and segulas, without endorsing any one Segula in particular, should be said for all Cholei Isroel. He added that the main purpose of a Segula is to inspire and uplift the Kavana of Tefilah, but it is prayer what actually helps.
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/25/2011 1:44 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#53 - Can one drink from a water fountain on shabbos? Are there different types of water fountains?
|
|
|
Q. Can one drink from a water fountain on shabbos? Are there different types of water fountains? Thank you.
A. Some Poskim (Sheorim Hametzuyonim Behalocha / Kuntres Acharon 2,73,43) compare a refrigerated water fountain or a water cooler to a refrigerator. In their opinion, if you are lenient in opening this device even when the compressor is off, the same would apply to using a water fountain, regardless whether it is connected directly to the water main or it has its own replaceable water container. In regards to a refrigerator, many Poskim are Makil in the opening their doors. Some are lenient only when the compressor is on (Igrois Moishe O.C. 2,68 - Har Tzvi 1,151- Minchas Itzchok 2,16 - Shemiras Shabbos 10,12 ). Some Poskim permit opening the door even if the motor is off (Minchas Shlomo 1,10 - Tzitz Eliezer 8,12 - 12, 92 ). The opinion of the Chazon Ish is to be Machmir altogether, unless the device is connected to a timer, (Chut Shoni - Shabbos 1 p.199). Some authorities (Teshuvos Vehanhogos 1,220), permit opening them only with a shinui, (doing it in an unusual way), such as using an elbow.
Other Poiskim, however, differentiate between a refrigerator and a water fountain or cooler. Some permit those that have a container and prohibit those connected to a main, where fresh water that requires cooling enters them. (Mishne Halachos 11,279 - see B’er Moishe 6,58).
Horav Shlomo Miller’s Shlit”a opinion is that a refrigerated water fountain or cooler is unlike a refrigerator, for two reasons: 1) The effect of the incoming temperate water (even if held on a container) is more direct and immediate on the thermostat, than the warm air entering a refrigerator. 2) Unlike a refrigerator’s door that remains open, you have to keep constant pressure on the opening valve of the water cooler or fountain, to let the water flow. He would only permit using a water cooler only,“letzorech godol” (in case of real great necessity), if done with a shinui.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/25/2011 1:38 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#52 - Using Gebrochts Utensils Shatred at Pesach Hotels or Used by Guests.
|
|
|
Q. I’m planning to spend Pesach in a hotel that maintains an excellent kashrus supervision and are careful with gebrochts. On prior occasions I have noticed that many of my co-guests, who don’t have that minhag, place pieces of their matzo on their soup. Should that be a concern for me because of the shared dishes? How about when we invite someone to the Seider and he does the same?
A. Some hotels encourage their clients to ask the waiters for disposable soup bowls and spoons if they want to put matzo in their soup. If this is not the case or instructions are not being followed, Horav Shlomo Miller’s Shlit”a advices that it would depend on the particular minhag one has in regards to utensils. He then added that considering the numerous other serious shailos common in hotels, (such as the rings on food-handlers hands when touching hot wet foods without gloves), this concern may be the least of his problems.
As far as inviting guest who eat gebrochts, there is an interesting approach of Rabbi Yehoshua Noibirt (Moriah Y. 27- 11,12), where he points out that in regards to Pas Akum, if it is of better quality than Pas Isroel, and if the guest eats it, it is permitted even for the Baal Habais too, for this complete seudah in honour of his guest. (OC. 168,5). Then again, he points out, the guest are not allowed to impose their leniencies on the Baal Habaith. In practice this last point should be followed.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 2/18/2011 3:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#51 - Is there in Jewish tradition a reason or purpose for shaking the hand when saluting or greeting someone?
|
|
|
Q. Is there in Jewish tradition a reason or purpose for shaking the hand when saluting or greeting someone?
A. Handshaking, according to ancient texts and testimony carved in relief-slabs from ancient Greece, was a common greeting practice millennia back. According to some it was originated as a gesture of peace, indicating that no weapons were on hand. However, not much of it is to be found in Jewish tradition.
The greeting is commonly described as "nesinat shalom" or "giving" shalom, which could be interpreted as an actual giving of a handshake. ("Ragil liten lo shalom", Brachot 6b, "Hanoten shalom lechavero", ibid 14a, "Venatan li shalom", Avot 6-9, and many others). Then again, the same expression is used in regards to Hashem, as in "Klum yesh eved shenoten shalom leravo" (Shabbat 89,a), where a physical handshake is unfeasible.
Sefer Divre Torah (9,14), relates that Mahara"sh Alfandri ZT"L usually refused to salute with a handshake, as he considered it to be a new European trend, unknown and strange to them. Conversely, Megadim Hadashim (p.14) quotes different sources that indicate that it is not only correct to salute with a handshake but actually desirable. Bnei Isoschor (on Mishlei 11,20) mentions that "it is a tradition by us, that if someone arrives from a journey to give vehemently shalom with a strong handshake". Similarly Tiferes Shlomo (Moadim- Smini Atzeres) advices to greet by giving his hand, because "whoever blesses his friend and wishes him goodness, the blessings are in his hands, and they are transferred from his hand to his friend."
Rabbi A. Bartfeld
|
|
|
|
|
Posted 2/11/2011 2:19 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#50 - Is an Avel permitted to attend an annual Purim seudah?
|
|
|
Q. My husband is an avel. The extended family has an annual Purim seudah which is attended by approximately 60 family members. There is no live music, but there is recorded music. There are regular festive activities appropriate to the holiday. Is he permitted to attend this year?
A. Horav Shlomo Miller’s Shlit”a opinion is, that if the seudah is not at the residence of the avel, it is preferred that he does not attend on this occasion.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/28/2011 1:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#49 - What is the Halacha with regards to the hafrashas challah?
|
|
|
Q. What is the Halacha with regards to the hafrashas challah. what should be done after the hafrasha? burn it in the oven double wrapped? on the stove top? double wrapped (less then a k'zais) and then thrown out?
Thanks
A. Horav Shlomo Miller Shlit"a advices to place a small piece of dough (more or less the size of today's olive — more than that could create a problem of baal-tashchis, or unnecessary destruction of food), into the oven until it is completely burnt. However, since challah is not permitted for consumption today, an appropriate and efficient way to dispose of the challah is to double wrap the piece in aluminium foil, and to place it in a corner of the oven while baking other items, until it is completely burnt.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/28/2011 1:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
