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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 4898 This is Not a Joke
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Q. See question above. Can one prepare Purim jokes and funny stories while in the bathroom?
A. On question 1278, we mentioned that Horav Shlomo Miller's Shlit'a opinion is that if you are repeating or thinking of verses and words of our sages, albeit in a nonsensical and ludicrous content, it would be still prohibited while being in an improper location
The same would apply to reading kosher jokes and funny stories in the bathroom.
Talmud (Shabbos 30b) teaches that Rava, before beginning a lecture would tell a “Milsa D’bedichusa,” a humorous story or witticism that would make people laugh and catch their attention. Meforshim point out that it was part of the Torah learning experience with simcha and joy (See Menuchas Sholom p. 48 and others).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 3/21/2024 6:29 PM |
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#4897 No Rest in Restroom?
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Q. Can I learn “teitch” (explaining) words from the Jastrow dictionary in the bathroom. (it has lashon hakodesh and also he brings down pieces of gemora and Tanach). is there a difference if I’m doing this so I can understand gemorahs, or if I’m doing it just to expand my vocabulary?
A. On question 2593 we were asked:
“I have terrible stomach issues and I spend between 2 and 3 hours a day in the men’s room. Is there any way shape or form I can learn in there or listen to a shiur?”
To what we answered: See question 2227 regarding if sciences, math, astronomy and other fields of knowledge can be considered as part of Torah learning, when eventually used for solving Halacha questions or understanding some of the mitzvos, we wrote: “Although much has been written and explained about the relationship of our Holy Torah and the other fields of knowledge.
Horav Shlomo Miller’s Shlit’a insists that the above principle has to be maintained and kept constant in our minds. True, sciences, math, technological and other fields of knowledge may be helpful and even sometimes necessary to understand some Halacha questions and akin issues. But there is still a very fundamental difference between them. Our Torah is Hashem’s given absolute truth, the others not so much.”
Since no Birchas Hatorah is required for their study, (see question 2228) unless they are at the time of study actually applied to the to Halacha questions involved, or the explained Divrei Torah are being learned, the study of these fields of knowledge alone would be the permitted in the bathroom.
On question 2424 in regard to reading in a bathroom stories of tzadikim or Jewish history (kosher) seforim, we wrote: “Piskei Teshuvos (85: 3) argues that it could be that all agree that it is permitted, when no psukim or sayings of the sages are quoted, (and one controls the mind on not pursuing them).
Horav Shlomo Miller’s Shlit’a opinion is similar.”
On question 2228 we added: Shulchan Aruch (O.H. 307: 16) rules that one is not allowed to read during Shabbos stories and meshalim of secular value. Mishna Berura (ibid. 58) adds that reading (of the history books of)Yosephus Flavious, Sefer Hayuchsin, Divrei Hayomim of Rav Yosef Hacohen and Shevet Yehuda, is permitted on Shabbos, since one may learn from them words of musar and fear of Hashem, even when written in other languages. It seems that there is indeed, if no Torah value, at least some musar and ethical value on those stories.”
As mentioned above, if there is no actual words of Torah mentioned and Torah thoughts are avoided, their reading would be permitted in the bathroom.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 3/21/2024 6:24 PM |
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# 4896 Oy Vay AI?
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Q. Kvod Harav. An associate of mine, who has designed and implemented similar commercial selling merchandise and marketing programs, is trying to develop an AI program that will inspect all info available, accounts, mail, phone calls, etc. etc. and come up with a list of friends and contacts that the client could and should send Shalach Monos to during Purim.
The AI program itself, is to make things much easier following the programs understanding of the cases involved, would choose what to give, then purchase the items, ready kosher and appropriately prepared for sending for the mitzva, followed by how to send it and even instruct the proper Shaliach or agent to deliver it.
The above would tremendously increase not only the compliance of this mitzva, but also greatly implement and improve friendship and Ahavas Habrios so important during Purim.
A. Horav Slomo Miller’s Shlit’a opinion is to avoid using yet unproven AI methods, specially when they require such a large number of Halachic details to comply properly with the mitzva involved, and some are yet to be proven truly effective.
However, in the future undoubtedly, as history has repeatedly proven in other technical and science advances, some of the novel AI programs will be used in the compliance of mitzvos.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, and Horav Kalman Ochs Shlit'a
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Posted 3/16/2024 11:18 PM |
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# 4895 - This Is Not Purim Torah
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Q. Is it correct to say Purim Torah during the Seudas Purim? Why is it not making fun or embarrassing our Holy Torah?
On question 1276 explaining the reason for the strange minhag of saying Purim Torah. We wrote:
A. Osri Lagefen (p. 83) explains that Purim Torah is a result from the mitzva of "Lebesumei BePuriya" (Shulchan Aruch O.H. 695: 2). And it proves a most important point. Namely, that even when Bnei Yisroel are in a state of inebriation, what they speak is divrei Torah, as opposed to other cultures, Albeit this divrei Torah may be not entirely reliable. He also mentions that some of this Purim Torah could have a strong moral value, when said properly, since words of necessary admonishment that one may not usually say, become then acceptable.
Ohel Moshe (p. 210) describes how Purim was kept in the Mirer Yeshiva mentioning that in the presence of Rav Yerucham zt”l, talmidim would recite Purim Torah. Similar accounts are legend from many other yeshivos.
A curious source is quoted in Nitei Gavriel (Purim 30: p. 587). Since on Purim poor people would put on disguises and go around collecting matonos laevyonim, Goyim would see an opportunity to cheat and do the same. As a security check, one collecting would be asked to recite something of Torah, that even a child would know, and it indeed sounded like Purim Torah.
Others mention that the Torah was accepted a second time on Purim. However, this time it was done with willingness and love, reflected on the fun and joy spirit of Purim Torah.
Horav Shlomo Miller Shlit"a added that the "Ad delo yoda" mentioned as the measurement of inebriation in Purim, is indeed the demonstration of what one really knows.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 3/14/2024 8:39 PM |
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# 4894 Purim Flowers?
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Q. Can one send flowers or a nice vase as Shalach Manot to an elderly woman that is often intubated on line support and suffers from severe diet restrictions and comply with this mitzva.
A. On question 4145 we answered:
“On question 3073 regarding a patient that is in hospital and is being fed intravenously as he can’t digest any food and a friend would like to send him Shalach Manot to rise his spirits on Purim.
Since the patient complained that he dislikes the smell in his multiple people room. Would one comply with this mitzva by bringing him an air freshener with a scent he likes? To what we answered: “Tzitz Eliezer (9: 33) rules that cigarettes, cigars, smelling and chewing tobacco, although in Yom Tov some Poskim permit their use, since they consider them to be for those who use them Ochel Nefesh or needed as actual food.
However, in regard to Shalach Monos you require actual edible and nourishing food. Other Poskim disagree and permit them for Shalach Monos also (Divrei Yisroel 1: 223, quoted by Piskei Teshuvos 695: 17). One may argue that the same may apply to other desirable and needed scents and fragrances. And as they also argue, they may be enhancers for getting a greater appetite and eating better.
Besides, some Poskim also permit, after one has already complied with proper food Shalach Mones, to send other desirable non-food gifts as Shalach Mones and called them by that title (Divrei Yisroel 1: 223, Beis Sheorim 380, Piskei Teshuvos 695: 17). Horav Shlomo Miller’s Shlit’a opinion is that you should make an effort to have the air freshener delivered during Purim if this is going to give the patient happiness and cheer him up.
See also question 3055.” In our particular case, Horav Shlomo Miller’’s Shlit’a opinion is that surprisingly roses and other flowers are edible and considered food. See Shulchan Aruch (O.H. 204: 11) regarding what is the proper bro
Horav Shlomo Miller’’s Shlit’’a opinion is that it also applies to other similar edible flowers”
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Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 3/14/2024 8:34 PM |
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# 4893 The Not Dunk Drunk
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Q. My elderly father when he takes his medicine without food becomes mixed up and kind of inebriated and then falls usually asleep. Since he can’t consume any alcoholic drinks, can he avoid for a short while the food so he will comply with the mitzva of “Lebesumei” during Purim?
A. On a similar question 146 we wrote:
“Q. During Purim, can a patient on prescription drugs become inebriated by them and fulfill the mitzvah of drinking on Purim, since he cannot drink wine or any alcohol at all?
A. Many Poskim (Rashi Megila 7a – Rambam Megila 2,15 et al.) insist that wine should be the beverage used, as the miracles of Purim occurred by reason of a wine banquet. However, many others totally omit the mention of wine and permit any alcoholic beverage (see Hisorerus Teshuvo 3,491 – Mishne Halochos 5,83 – Piskei Teshuvos 695,3).
For someone who finds drinking wine difficult, Poskim recommend drinking some wine and then following with other alcoholic beverages.
It stands to reason that a prescription drug if it has a similar effect of creating joy, (that is in reality indeed uncommon), is comparable to all other alcoholic beverages. In this particular case, it could be advisable for the patient, with his doctor's approval to take his prescription drugs and fall asleep afterwards, as recommended by the Remoh (O.H. 695: 2).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:25 PM |
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# 4892 The Purim Baby Bottle
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Q. Dear Rov Shlit’a. I have seen often people send as Shalach Monos little bottles of wine or even grape juice? How small can such bottle be to comply with the mitzva? How about sending the little 50ml. Botles of liquor usually used for only a single drink?
A. On question 2099 we wrote the following:
“Q. Can one be yotzi mishloach manos if one of the items is a small bottle of grape juice (about six oz.) or is this too small?
A. Poskim maintain that one should send at least a kezais (28g.) of solid food, and a revi’is (86 cc) of liquids to comply with this mitzva (Eishel Avrohom, Aruch Hashulchan 695: 15). Tzitz Eliezer (14: 65) asserts that three egg-fulls of solid food (3 x 57 = 171g.) are required. Others opine that when hard liquor is given, a small 50cc bottle suffices.
Some Poskim argue that it depends on the wealth and position of the giver and the receiver, since the gift should after all, be the promoter of friendship and not insult. (Biur Halocho ibid. quoting Chaye Adam).
Horav Shlomo Miller Shlit’a opinion is that at least one of the shalach manos should be the large shiur. On the others, if they are at least becoming and decorous for the sender and receiver a smaller amount can be send.”
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:15 PM |
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# 4891 Skip a Bit More
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Q. See question 4877 above. The Rav said to skip Baruch Hashem L’olam if necessary when davening for the amud. But if the minhag hamakom is to say it, how can one go against that?
A. One should avoid davening for the amud then. If that is not an option skipping unnoticed this brocho is allowed, as is often done by others.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:11 PM |
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# 4890 A Gentle Gentile Purim
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Q. Can one invite a friendly Gentile neighbor to a Purim Seudah?
A. If it is needed or it promotes the necessary Darkei Sholom it is permitted and in some cases even recommended.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:07 PM |
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# 4889 Return the Remove
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Q. I have seen some people remove their Tefilin on Rosh Chodesh before the reading of the Torah. Is there a source for that minhag?
A. Levush (423: 4) offers another reason for removing the Tefilin on Rosh Chodesh, before Musaf, as mentioned because tefilin is referred to in Chumash Shemos (13 : 9.88) as an “os” (sign) and Yom Tov is also referred to as an “os.” It is inappropriate to wear tefillin on Yom Tov since this detracts from the “os” of Yom Tov. Although Rosh Chodesh does not have the same sanctity as Yom Tov, and is not referred to as an “os,” the korbanos of Rosh Chodesh are listed together with the other holidays. Therefore, before Musaf, in which we will mention the korbanos brought on Rosh Chodesh, it is appropriate to remove one’s tefillin. The Levush therefore writes that one should remove tefillin before krias haTorah, since the kriyas haTorah for Rosh Chodesh is also about the korbanos of the day. The Magen Avrohom (423:6), however, rejects the opinion that tefillin should be removed before krias haTorah. He writes that since removing tefillin is a chumra, we do not remove tefillin for krias haTorah, but only for Musaf.
Indeed, if someone attends a shul where the take off tefillin before krias haTorah, he should then follow their custom.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:02 PM |
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# 4888 Why then Keep the Remove?
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Q. See question above. Does the taking off the Tefilin on Rosh Chodesh have anything to do with what kind of nusach one recites during the Kedusha?
The Rema adds that this is only necessary in places where the Kedusha of Musaf begins with the phrase, “Keser yitnu lecha” (A crown will be given to You [Hakodosh Boruch Hu]). (This is the text of Kedusha known as Nusach Sefarad.
The Mishnah Berurah (25:61) explains that it is inappropriate to wear tefillin, which is our crown, while referring to the crown of Hashem.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 8:01 PM |
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# 4887 Remove the Remove?
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Q. Why do we remove tefillin on Rosh Chodesh before davening Musaf?
A. There are a number of reasons for this tradition:
Shulchan Aruch (O.H. 25: 13) writes that it is tradition to remove our tefillin before davening Musaf on Rosh Chodesh. Mishna Berura (59) quotes Eliahu Rabah one should remove them after ending Uva Letzion when we pray for Hashem helping us to keep his mitzvos and should not wait until finishing Kaddish so not to separate between Kaddish and the Amida.
The Aruch Hashulchan (25:28) writes that many gedolim objected to the latter statement of the Rema. Why should one not wear tefillin for Musaf if Keser is not said. Nonetheless, the Aruch Hashulchan maintains that this custom was universally accepted on the basis of Kabbilistic considerations, and it should not be challenged.
The Levush (423:4) offers another explanation. We remove tefillin before Musaf, because tefillin is referred to in Chumash Shemos (13:9.88) as an “os” (sign) and Yom Tov is referred to as an “os.” It is inappropriate to wear tefillin on Yom Tov since this detracts from the “os” of Yom Tov.
Although Rosh Chodesh does not have the same sanctity as Yom Tov, and is not referred to as an “os,” the korbanos of Rosh Chodesh are listed together with the other holidays. Therefore, before Musaf, in which we will mention the korbanos brought on Rosh Chodesh, it is appropriate to remove one’s tefillin. See next questions.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 7:57 PM |
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# 4886 A Poor First?
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Q. My wife reminded me that in our family we give for Matanos Lo'Evyonim at least as much money as we spend on Mishloach Manos, if not more.
I am wondering if this custom has a source, or is it just a Davar Tov?
A. Horav Shlomo Miller’s Shlit’a opinion is that once one has complied properly with the mitzva of Shalach Monos, it is even better to spend more on Gifts for the Poor that include also the mitzva of Tzedaka, than in Shalach Manos.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 3/14/2024 6:39 PM |
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# 4885 The Propitious Purim Poor
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- Q. If there is a special Purim collection for the victims of the recent Arab Gaza attacks and their release, should one give the matanot laevyonim for them?
On question 3062, we addressed the following question:
If one is approached during Purim by people collecting for matonos laevyonim for the local needy and also for the Aniyei or poor of Eretz Yisroel, what should he choose?
To what we answered: A. Rambam (H. Matonos Aniyim 7: 13) based on Sifri (Devarim 15) rules that the needy of one’s city take precedence over others. However, Poskim disagree if that includes also the impoverished of Eretz Yisroel. Bach (Y.D. 251) maintains that the local poor prevail, while Peas Hashulchan, Maharam Galanti (76) and others disagree and opine that the Israeli destitute preempt, since besides the mitzva of tzedaka, they are also involved in Yishuv Eretz Yisroel.
Teshuvos Vehanhogos (Y.D. 2: 470) explains that the priority to the resident impoverished applies when one faces them. He also mentions other factors and conditions. See also Y.D. 3: 283.
Horav Shlomo Miller’s Shlit’a opinion is that in principle, one should give first to the local needy.
Yet, common sense should be used to benefit all needy parties as much as possible.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, and Horav Kalman Ochs Shlit’a.
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Posted 3/13/2024 4:10 PM |
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# 4884 Go! Take a Haircut?
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Q. Kvod Rabbenu. If someone is an Avel and the Shloshim (30 days) fall on Purim can he then cut his uncomfortably long hair?
A. Poskim disagree if taking a haircut is permitted on Purim (Piskei Teshuvos 696: 1).
Horav Shlomo Miller’s Shlit’a opinion is that when necessary and in real need, one may cut as much as is really needed.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreau and Horav Kalman Ochs Shlit”a
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Posted 3/13/2024 3:57 PM |
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# 4883 The Gold Age?
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Q. From what age on does one have to give the Machatzit Hashekel. Bar Mitzva or Twenty years old when they were actually counted on those days?
A. Rema (O.H. 694: 1) rules that only one that is twenty years has to give the Machatzis Hashekel. However, Mishna Berura (ibid 5) quotes opinions that even after Bar Mitzva one has to contribute.
He also quotes Eliahu Rabba that the tradition is to give even for children and for a pregnant woman.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
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Posted 3/12/2024 2:26 PM |
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# 4882 Memories that Serve Well
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- Q. Dear Rov. I have seen often that on the plates for collection of the coins of the half shekel on Purim they place a note reading “Machatzit Hashekel”, is that correct and proper? After all it could be understood that the givers are actually sanctifying those coins for that purpose and the users would then transgress in using sanctified coins?
A. Indeed Poskim do mention that it is proper to add the word “Zecher” or in memory of the Machatzis Hashekel given on the past, and that these coins are not the real “Machatzis Hashekel” to be used for sacrifices when the Bais Hamikdosh will Be'H soon be rebuild. (See Nitei Gavriel 8: 1-2).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
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Posted 3/12/2024 9:10 AM |
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# 4881 Blessings in Disguise?
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Q. Dear Rov. I had a bad constipation problem and I started taking fresh wheat bran with water? What bracha do I say on it? Mezonot? And Al-Hamichya?
A. It depends how the cereal was prepared. Food from the five special grains: wheat, spelt, barley, oats, and rye, when these grains are ground up, mixed with water, and baked into cake, cookies, crackers and other similar products, their brocho is Mezonos and after the meal we recite Al Hamichya.
If the grains remain whole and are simply roasted, they are no different from any other variety of produce which grows from the ground (e.g., corn), and the brocho is Hoadomo.
The brocho on unprocessed or slightly processed (e.g., toasted whole) wheat or oats is Hoadamo. The brocho on fully processed wheat and oats (e.g., flour and water that is baked) is Mezonos. See Shulchan Aruch (O.H. 208)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
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Posted 3/10/2024 11:07 AM |
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# 4880 Early Parshat Shekalim
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Q. An elderly and ill individual that only goes these days to shul for Mincha on Shabbos being taken on a wheelchair. This next Shabbos is Parshas Shekalim, since he will not be there in the morning when that parsha is read, can it be read for him especially by Mincha, at it is close to Teruma and he would not hear it otherwise?
A. On question 4119 we wrote: Birkei Yosef (685: 3) rules that if Parshas Shekolim was not read during Shabbos morning it should not be read after Musaf for individuals that did not heard it before. The reason given is that unlike Parshas Zachor that constitutes a personal obligation for all.
However Shekalim is similar to the reading of the Shabbos parsha itself and requires a proper Minyan. See similar ruling in Piskei Teshuvos (685).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
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Posted 3/7/2024 5:12 PM |
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# 4879 Amount to Something
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Q. What are the correct amounts for machatzit hashekel and matonos laevyonim this year?
A. On question 1024 and 2572 we wrote: Rema (O.H. 694: 1) rules that we donate besides Matonos Laevyonim, also Machatzis Hashekel, but the amounts differ. Mishna Berura (694: 2) asserts to follow the opinion of the Ritvo (Megila 7b) that one fulfils the matonos laevyonim obligation even with two prutos (one prutah per indigent) or its equivalent in food. ("shaveh Prutah")
As mentioned in last question, the value of a perutah according to the opinion of the Chazon Ish is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119).
At today’s (Adar II, 5784) price of silver (about $1.004 Cdn. per gram) it would result in a bit more than a penny. The price of silver (about $0.77 U.S.D. per gram) it would result in $0.01925, a bit less than two pennies Cdn.
Although one fulfills one's obligation with a prutah, nonetheless, Poskim write that it is proper to give each poor person a significant and meaningful gift (Maharsho Megila ibid.)
Others maintain that it should be enough to purchase three egg volumes of bread (Shaarey Teshuvo 694, see also other opinions on Nitey Gavriel Purim 33:2)
Yeme Mishteh VeSimcha (p. 244 published in 5766) quotes Rav Elyashiv zt"l as saying that even though one fulfills one's obligation with a prutah, nonetheless, it is proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy.
Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman Auerbach zt"l as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards.
On question #507 in this forum we wrote that Horav Shlomo Miller Shlit'a advises to give at least a dollar (Canadian) for matonos loevyonim, (a Zichron Binyomin paper equivalent dollar is also good). The reason is that you can still acquire a roll of bread with something in it, to be used for a minimum seudah. The Rov maintains that on this year, (5780) the above still stands.
The Rov also recommends that one with limited resources should give two dollars to two needy persons, then divide the rest of the money available and donate to as many recipients as possible, even if it less than a dollar, since every act of giving constitutes a new separate mitzva.
A machatzis hashekel (see question 1274) is the value of 9.6 grams of silver lechumra and 7.5 grams in leniency. The price of silver was yesterday (March 5, 24), approximately $0.77 USD per gram. So the value of machatzis hashekel is between $7.39 and $5.77 USD.
Horav Shlomo Miller's Shlit'a opinion is that you can use the lower figure. However, the Rov mentioned the accepted minhag that where no coin designated as a half-shekel, it is customary for the gabbaim to bring three halves of silver coins which are issued elsewhere, and to give these coins in exchange, to anyone who makes his contribution in the coins or money available to him.
After performing the mitzva, the giver returns the three half-shekels to the plate so that others may also be able to observe the minhag properly.
Although she spot price of silver today (3/5/24) in Canada is 1.04 per gram, Horav Shlomo Miller’s Shlit’a opinion is that since this is only a minhag one may still give between 7 or 8 Canadian dls.
See question 3061.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
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Posted 3/7/2024 5:05 PM |
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Important Numbers
