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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 4125 A Glad Door to Adar
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Q. The Gemara teaches that when the month of Adar begins we increase our Simcha and happiness. How exactly is that reflected in practice? Do we do anything special or extra to comply with this mitzva? If not, what does it mean, since we always have to serve Hashem with happiness?
A. Indeed the Talmud (Ta’anis 29a) mentions that “When Adar enters, we increase joy." There is no mention of an increase in regard to meals eaten or other traditions to mark this time of Simcha, as would be expected.
Yet, Horav Aharon Miller Shlit’a remarked that there are some differences in Halacha, like what is mentioned in Shulchan Aruch (O.H. 688: 7) for one that is leaving for a trip where he will not be able to hear the reading of the Megila, he may prior to the start of his journey already read the Megila according to some opinions from the beginning of the month of Adar.
The other Mitzvos of Purim can only be complied with in the day itself. (See Mishna Berura ibid. 20).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/23/2023 10:51 PM |
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# 4124 More Words on More Words
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Q. Hello Rav, Thank you so much for your timely response. I just want to clarify one issue please. You wrote "The accepted tradition in our days is that a person receiving an Aliya can recite the brocho following his own singular pronunciation, whether it is Ashkenazi, Sephardi, Chasidic etc"
From this I understand that a Sephardi at an Ashkenazi shul getting an aliyah could pronounce the letters as per the Sephardic pronunciation, but can he also say the version/nusach of the bracha for Sephardim (ie. in the after-bracha a Sephardi adds "et Torath" into the bracha). Is it proper for an individual to stick to his nusach for his aliyah bracha, when saying it publicly at a shul with a different nusach?
Thanks, Shabbat Shalom.
A. As mentioned in the prior answer in our days it is customary to follow one’s personal pronunciation when reciting the brochos for the Torah even when it is different than what the people of the shul use.
Horav Shlomo Miller’s Shlit”’a opinion is that the same applies when adding or removing words.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/23/2023 10:49 PM |
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# 4123 Enlightening the Candle Lighting
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Q. A woman began Bentching Licht (lighting Shabbos candles) early. Is this a Neder that her husband can annul so she can still do Melacha (work prohibited during Shabbos)?
A. Horav Shlomo Miller’s Shlit”’a opinion is that she would require a proper Hatoras Nedorim done by a Beis Din of three correct people.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/23/2023 10:46 PM |
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# 4122 A Tip on Scale Tipping
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Q. Kvod Harav Shlita, Being that there is a Issur (prohibition) of just owning and having in one’s possession false weights even if one never uses it to cheat or steal from anyone, is one forbidden to have a food scale that when the battery gets low the scale starts to be inaccurate? Even though currently the scale is only being used for personal use, one might use it to measure something being lent or sold to a neighbour. As soon as the battery starts to get low is there an obligation to remove the battery, or replace it?
With much appreciation.
A. On question 1205 we were asked the following; We learned recently on the Daf about not having false weights and measures. How about having them at home not for commercial purposes but just for preparing foods, or weighing oneself etc.?
To what we answered: “The Torah teaches us (Devarim 25:13-15), "You may not have a large weight and a small weight in your purse; you may not have a large measure and a small measure in your house. You must only have full and righteous weights and full and righteous measures.
Sefer HaChinuch (Mitzvah 602) writes “We are prohibited from keeping false weights and scales in our homes, even though we do not do business with them, lest they be a stumbling block before us.
This prohibition is likewise ruled by the Rambam (Laws of Theft 7:3): “One who keeps an imprecise measure or weight in his home or store transgresses a negative commandment.
The Shulchan Aruch (Choshen Mishpat 231:3) similarly records that possession alone is a transgression. The above is based on the Talmud (Bava Basra 89b) that extends the prohibition beyond the grocer: “Rabbi Yehudah said in the name of Rav: It is forbidden to keep an imprecise measure in one's house, even if it is made into a bedpan."
The above would prohibit the use and even possession of everyday scales and measuring devices found in homes: such as baby balances, bathroom scales, food scales, tape measures, baby bottles with volume markings, and so on. Many of these devices are imprecise to begin with, and the inaccuracy often grows over time. It seems unlikely that such a widespread and common practice could involve even a Torah prohibition.
However, Kesef Hakodoshim (231: 3) rules that the prohibition applies only to measures and scales that can and would occasionally be used for commercial purposes.
Minchas Shlomo, (3: 106), finds a possible reason for leniency in the ruling of the Talmud (Bava Basra 89b) and Rambam, (H. Geneiva 8:4) concerning locations in which the law requires that all commercial scales be stamped with a seal of approval. Under such conditions it is permitted to keep an inaccurate scale and measure, if it does not bear the stamp of approval.
Based on the above, Horav S. Z.Auerbach zt'l further writes that the same principle can be applied to everyday weights and measures, whose very form and image bears testimony to their imprecision. Just as the absence of an official stamp ensures that inaccurate measures are not employed for commerce, so the obvious appearance of a scale or measure as imprecise, is sufficient to permit keeping it.
Minchas Yitzchok (10: 149) also maintains that when a sign is written on a scale stating that it is not for commercial use, it is permitted. A similar ruling is to be found in Chashukei Chemed (Bava Metzia 61b) in regards to scales used for the separation of Terumos and Ma’asros.
Horav Shlomo Miller’s Shli’ta opinion is similar to the above lenient rulings.”
In your particular case care should be taken when the scale is used to measure something being lent or sold to a neighbour. One should then keep and use a tested scale weight to verify the accuracy of the balance at that time.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/23/2023 10:42 PM |
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# 4121 Uncharted Waters
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Q. A Bachur forgot to put Negel Vasser (water used for washing hands immediately after one wakes up from sleep) by his bed. May he ask a Cohen in the dorm to bring it to him, may he ask a Cohen to do basic things in the dorm like helping to bring in a suitcase or similar
A. On Shaila 3877 we questioned if one can ask a Cohen seating close by in a Seuda to pass over some food or utensil? Would using a Cohen for that purpose constitute a violation of the mitzva of ‘Vekidashto’ to honor and show respect to a Cohen?
To what we answered on question 2256 we wrote: “Poskim disagree if the mitzva of Vekidashto applies only to matters of Kedusha and holiness, as would seem from the words of the Talmud (Gittin 59b), ‘Sanctify him for all matters of holiness,’ or it extends to all occasions.
Maharsho (Nedarim 62a) depends the above on Rashi’s interpretation, that we are dealing even with items that do not have holiness, and the opinion of the Rosh and the Ran that maintain it applies to the distribution of the Lechem Happanim or similar.
Shita Mekubetzes (Nedarim ibid.) adds that the meaning of “Dabar Shebekedusha” refers to important and relevant matters, where honoring someone is significant and not to trivial acts, that don’t carry any esteem or recognition.
Tumim (15: 3) explains that the reason Poskim do not mention to give precedence and priority to a Cohen at judgment time, is because it is not a matter of holiness. Similarly, Pri Megodim (135: 1) writes that the serving of a Cohen first, refers to a Seudas Mitzva and not to a regular meal.
Horav Shlomo Miller’s Shlit’a opinion is that when possible it is better to honor a Cohen in all occasions when the kavod is meaningful, since according to many this is a Biblical mitzva. One should do so especially if the Cohen can also be regarded as being a Talmid Chacham.”
On our particular case Horav Shlomo Miller’s Shlit’a opinion is that if it is a Seudas Mitzva, when you are asking the Cohen to to pass over some food or utensil, you are asking him to perform a mitzva and ‘Vekidashto’ is actually being complied.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/23/2023 10:36 PM |
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# 4120 A Lifting Question
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Q. Dear Rav Shlita. Is there any problem to teach my teenager son to do Hagba’a (lifting) on a Sefer Torah, when it is not during Krias Hatorah? Is there a Bizayon (embarrassment) to the Torah to take it out just teach and allow one to practice doing Hagba’a in an empty Shul without the pressure of the Tzibur, in order they have the confidence and technique to do it for real after Krias Hatorah? What is Rav Shlomo Shlita’s and the Rav’s opinion on the matter?
We appreciate the Rav’s hard work in all the Teshuvos! As well as Rav Miller and the other Rabonim on the panel!
A. Horav Shlomo Miller’s Shlit”’a opinion is that when he takes out the Sefer Torah he should first read at least one posuk of the Torah before practising the Hagba’a.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/21/2023 4:23 PM |
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# 4119 Mind Your Read
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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 Shekolim, 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. 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 Minyan. See similar ruling in Piskei Teshuvos (685: 2).
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:59 PM |
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# 4118 How Can You Help
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Q. A person who is machmir not to carry even when there is an Eruv, should he make an exception to bring food to a sick home bound neighbor or rather let the neighbor fend for himself?
A. The best choice is to ask someone that does carry to take the food for him.
There was an opinion given to carry it without stopping at all, however Horav Shlomo Miller Shlit’a did not accept this Heter.
Giving it to a child that anyway carries in that area, the Rov maintains is also debatable since after all he is following your instructions, and you do not carry.
However, the Rov added that if you give him some of the food he likes and is taking it to the neighbor also, it is permitted since now he is willingly doing it for his own benefit. (See Kuntress Hama’ayan V’ 3: P. 63 on an article written by the Rov regarding this issue).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:56 PM |
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# 4117 Speak for Yourself
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Q. Rav, If someone gets an aliyah at a shul with a different Nusach (tradition of pronunciation) than his, which version of the bracha should he say? For example, a Sephardi would add "et Torato" in the bracha after the aliyah. Is that appropriate to do in an Ashkenazi minyan? And should an Ashkenazi add it when at a Sephardic minyan? Have any Poskim deal with this specific question? Thanks!
A. The accepted tradition in our days is that a person receiving an Aliya can recite the brocho following his own singular pronunciation, whether it is Ashkenazi, Sephardi, Chasidic etc.
On question 3150 regarding one who pronounces Hebrew and davens with Ashkenazi pronunciation and is given an aliya at a Sephardic shul, where the Baal Koreh (Torah reader) pronounces the reading of the Torah following that tradition, should he when standing by the Torah, follow reading quietly the Sephardic pronunciation, or use the one he always uses? He is afraid that since he is not familiar with the reading, he probably will make mistakes if he reads on his own. What is correct?
To what we answered “Horav Shlomo Miller’s Shlit’a opinion is that if he will make mistakes while reading on his own, he should better follow and quietly repeat the Sephardic reading of the Baal Koreh.
See also question 1848 regarding someone with background in Ashkenazi and Sephardi communities, and is able to daven with either pronunciation.
He always davens with Ashkenazi pronunciation. Can he daven for the omud in a Sephardi shul with Sephardi pronunciation, or avoid davening for the omud?
Is it same the other way around (someone that always davens with Sephardi pronunciation, daven for the omud in Ashkenazi shul)? The question is about pronunciation, not Nusach.
To what we answered: In regard to the reading of the Torah especially in regard to Parshas Zachor, there are various opinions if one can comply when reading or listening to another different pronunciation than one’s own.
(See a collection of different rulings on Ribavos Efraim O.H. 6: 376 and others).
In regard to Tefila, Horav Shlomo Miller’s Shlit’a opinion is to follow the many Poskim that maintain that if one davens before the omud, he should follow the established pronunciation accustomed in that congregation, even when different to one’s own and he would still comply with his obligation. (See similar in Yalkut Yosef – Tefila 105: 5, Igrois Moshe O.H. 4: 23 and 65, Minchas Yitzchok 3: 9, Oz Nidberu 3: 48, et. al.)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:49 PM |
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# 4116 The Doctor's Doctor
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Q. When in need for saving a life of a sick person during Shabbos, and one has an equal choice of similar doctors to call, yet one is Jewish but not Frum and the other is a Gentile, which one should one call.
A. Although some Poskim maintain that he should choose the non-Jewish one, Horav Shlomo Miller’s Shlit”a opinion is to choose the Jewish one as the mitzva done may be beneficial for his Teshuva return or his children's return to Hashem.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:47 PM |
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# 4115 A Matter of Life and Death
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Q. See prior question. We had recently a case of a terrible car accident in our city and besides 911, Hatzalah was also called since they are much faster. Sadly there was already a fatal casualty and we were debating when calling Hatzalah if we have to inform them about the fatality since there are members who are also Cohanim. Did we have to tell them?
A. Horav Shlomo Miller’s Shlit”a opinion is that since you are dealing with the saving of life, the faster any help arrives is most essential and crucial regardless whether they are Cohanim or not.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:45 PM |
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# 4114 Cohen Can Save a Life
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Q. Is a Cohen permitted to join Hatzalah?
A. See Bikur Cholim (p. 17) and others that it is allowed.
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:37 PM |
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# 4113 Cutting the Water Off
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Q. Is condensed steam water dripping from an air conditioner Muktza on Shabbos?
A. See question 565 regarding a Mikvah with water that formed and dripped directly from an air conditioner, if it is considered Maim ‘Sheuvim.
Horav Shlomo Miller’s Shlit”a opinion is that this water would be Muktza during that Shabbos
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:34 PM |
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# 4112 A Cut Ice Kiddush
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Q. Dear rabbi, this question may seem strange, but it is actually needed. At the Shabbath kiddush in shul we have young families with children attending. Many of them like during the deep freeze days to go outside and brake icicles hanging from the low roof in the backyard and then use them to mix their drinks or cool them. Is that permitted?
A. As mentioned above and also on question 2069 regarding if snow muktza in Shabbos we wrote: “Shulchan Aruch (338: 8) and Mishna Berura (ibid. 30) permit the use of rain water collected during Shabbos, as long as it is clean and fit to use. Most Poskim maintain that the same applies to snow (Mekor Chaim 320: 11, Eishel Avrohom (312), Shemiras Shabbos K' (16: 44) and others.
However, Igros Moshe (O. H. 5: 22) maintains that snow is different and there is an inherent ‘nolad’ (created during Shabbos) prohibition on it. Tiltulei Shabbos quoting RS'Z Auerbach zt'l suggests that snow in our days should be considered muktza, since it does not have any use and should be like stones and dirt. Nevertheless. Poskim are lenient, since people play with it and shovel it too. (Piskei Teshuvos 338: n. 144).
Horav Shlomo Miller's Shlit'’a opinion is that it is not muktza. Therefore, one is allowed to shovel a path during Shabbos when in need.”
On question 393 regarding chopping ice on Shabbos. By using a metal scrapper to break ice on a path or steps, we wrote: “Mishna Berura (320: 36) quotes Mogen Avrohom’s opinion that there is a difference between breaking ice collected on a vessel, which the Shulchan Aruch (ibid. 10) permits and chopping ice that is attached to the ground, where it may be considered building or demolishing. However Mishna Berura mentions that many Poskim disagree and rules that in need the ice can be broken.”
Horav Shlomo Miller's Shlit’a therefore permits also the use of the icicles.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:32 PM |
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# 4111 Clean as Fresh Snow
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Q. Someone walking to shul on snow during Shabbos had to adjust his boots. As he was also learning Torah while walking, he wanted to clean his hands by using the snow. Is that permitted?
A. On question 394 regarding shoveling snow on Shabbos, we wrote; “Sh’miras Shabbos Kehilchoso (16: note 110) quoting Rav S. Z. Auerbach Zt’l rules that snow that fell on Shabbos is not Muktze (see Mishna Berura 338: 30). Igrois Moishe (O.H. 5: 22: 37) disagrees.
Horav Shlomo Miller’s Shlit’a opinion is that in case of real need, as when you cannot enter or exit, you may shovel what is essential.”
Regarding our question Horav Shlomo Miller’s Shlit’a opinion is that he should not pick some snow and rub his hands with it to clean them, rather, he should just deep his hand in the snow instead.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:29 PM |
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# 4110 Geeks Bearing Gifts?
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On question above, since the Frum tenants in the building do not want to appear as being antagonistic to the united group of other residents seeking collaboration and unity for the benefit of all during this Valentine party, can they just send gifts of chocolates or fruits, without taking part on the festivity?
A. Horav Nosson Hofman Shlit’a maintains that it could be done.
Horav Shlomo Miller’s Shlit’a opinion is that it could be done if the gifts were send a week earlier.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:27 PM |
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# 4109 A Free Ride but No Lift
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Q. A person who was Mekabel Shabbos early by saying it with his mouth and then while walking in the street was offered a ride and forgetfully accepted and entered the car, what should he do now?
A. Horav Shlomo Miller’s Shlit’a opinion is that he can stay in the car, however should wait for the driver to open the door for him. (We must assume he davened Mincha earlier)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/16/2023 10:24 PM |
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# 4108 Is this a Yom Tov? Really?
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Q.Can one join a building Valentine party to which some of the prospective Baalei Teshuva of our Kiruv group belong in order to be Mekarev them?
A. On question # 3563 we were asked the following; “I’m a Frum father living in a building where most of the neighbors are Jewish some Frum and some not so much. All neighbors joined a WhatsApp link and it has so far worked nicely to unite the neighbors and solve common building issues.
The group came our recently with an idea of celebrating a Valentine day party. The will give out chocolates, gifts and flowers to spouses and address how important they are. All with the intention of promoting Shalom Bait and family unity. Is there any problem joining? What exactly are the sources for Valentine’s Day?”
To what weanswered: “A quick search on the Saint valentine day reveals that it likely originated as a pagan holiday named Lupercalia that was a fertility festival dedicated to Faunus, the Roman god of agriculture. The Luperci, an order of Roman priests, would gather at the cave where Romulus and Remus, the founders of Rome, were believed to have been suckled by a wolf (or ‘lupa’). The priests would sacrifice a goat for fertility and a dog for purification.
Young men would be smeared with the blood, which was then wiped off. The goat’s hide would be torn into strips and dipped in the blood. The two young men would put on loincloths made from the goat’s skin and run around slapping women and crops with the blood-stained goatskin strips as a fortuitous omen for fertility. Given its Roman roots, it is not surprising that the icon of Valentine’s Day is Cupid. Cupid is the son of Venus, the Roman goddess of love. (In Greek mythology, Venus is Aphrodite and Cupid is Eros, from which we get words like ‘erotic’).
Pope Gelasius declared February 14 to be St. Valentine’s Day in the year 498 and the Roman ‘lottery’ system was outlawed. (From ourtora.org)
In the 800s, the Church adapted many pagan holidays into Christian holidays. The day commemorates the martyrdom of St. Valentine. Yet scholars know almost nothing about this St. Valentine. Most believe that Valentine lived in the late 3rd century C.E. However, the name Valentine (derived from the Latin word valeo meaning strong) was common in the ancient world. There are at least 30 mentions of the name in historical documents from this time period.
Some maintain that Valentine was a priest who was arrested by the Emperor Claudius. Following a theological debate about the merits of Christianity, Valentine was sentenced to live with a noble by the name of Asterius in a form of house arrest. With the help of G-d and true faith, Valentine miraculously restored the sight of his master’s adopted daughter and, in doing so, converted Asterius and the 24 members of his house. When Emperor Claudius heard of this miracle and the subsequent conversions, he had Valentine killed.
An added related detrimental event happened during year 1349 when the Bubonic Plague, known as the Black Death, was sweeping across Europe, On Valentine’s Day a horrific mass murder when 2,000 Jews were burned alive in the French city of Strasbourg, being accused of causing the plague.
Although, sending cards, chocolates and giving gifts can be explained as a rational expressions of love and appreciation, independent of any possible Christian roots, however, based on the above historical sources of events of the day and on the opinion of Igros Moshe (Y.D. 4: 11: 3), most Poskim prohibit the festivities and traditions of Valentine’s day.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/12/2023 5:08 PM |
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# 4107 Let the Good Times Already Begin!
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Q. Is there a purpose for someone that requires a delicate medical intervention to wait until Chodesh Adar?
Can it be done as needed after Tu Bishvat?
A. On question 1634 we mentioned that Adar is a time when good mazal prevails, so it is a propitious period to begin new shiurim, establish new mitzva projects, and other endeavors whose success will bring joy. (See question 990 regarding new business ventures).
Indeed, on the first day of Rosh Chodesh Adar the date written on a Halacha official document such as a Get, would be; ‘The thirtieth day of the month of Shvat, which corresponds to Rosh Chodesh Adar.’
Nevertheless, Horav Shlomo Miller’s Shlit’a opinion is that it is already included on the auspicious and fortunate good mazal of Chodesh Adar.
On question 990 we added: “Derech Sicha, (Miketz p. 188,) Nitei Gavriel, (Purim – Teshuvos 2) et. al., opine that it begins from the first Adar. Nitei Gavriel (ibid. 464) quoting the Munkatcher Rebbe, adds even from Tu Bishvat.
The reason why the beginning date and time is so undefined and not exactly and clearly established, may be that likely it depends on the nature of each individual and his particular needs and situation. The great month of Adar is willing to accommodate itself to the needs of each individual.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/9/2023 11:12 PM |
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# 4106 The Torah Honoring our Kedoshim
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Q. Recently someone donated a Sefer Torah in honor of the Kedoshim of the Holocaust. Before giving it to the shul he attends, the terror attack in Neve Yaakov on the Shabbos night (Friday Jan. 27) Parshas Bo occurred, and he lost there a dear friend.
Can he also now donate the Sefer Torah in his memory and include his name on the cover of the Sefer Torah?
A. Horav Dovid Pam Shlit’a and Horav Aharon Miller Shlit’a maintain that it depends if the Sefer Torah was written when having in mind the Shoah Kedoshim and dedicated to them, so the past holiness is already done, established and cannot be changed.
However, if the Sefer was acquired after already being written and will be dedicated for the Kedoshim at the time of the Hachnassas Sefer Torah ceremony and the writing of the last letters, the Kedoshim of Neve Yaakov terror attack could also be added then.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 2/9/2023 11:08 PM |
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Important Numbers
