|
|
|
|
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
|
|
|
|
|
#182 - Does a woman need filters for internet use
|
|
|
Q. Does a woman need filters for internet use?
A. Horav Shlomo Miller's Shlit'a opinion is that a computer used only by women, does require proper filters, as there are many issues involved with improper use of the Internet, such as communicating with the wrong party, gambling etc.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/22/2012 11:35 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#181 - Working in a company that does not allow filters
|
|
|
Q. Am I allow to work in a company that don't allow filters on the Internet? Does it make a difference if my computer is in a close office or an open space ?
A. A filter could be downloaded and installed for just one user. However, if someone is employed in a company that refuses the installation of filters in any way, Horav Shlomo Miller Shlit'a, advises to ask a neighboring worker to peek on him from time to time, to ascertain proper use of the Internet. And yes, in such a case an open space, where any by stander or by passer could glance at his screen, would permit the use without a filter, in case of need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/22/2012 11:34 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#180 - Is it a prohibition to omit the name of the author?
|
|
|
Q. Is it a prohibition to omit the name of the author? Or is it only a mitzvah to mention him?
A. There are prohibitions involved, some of the ones mentioned in Poiskim are:
Midrash Tanchuma (Bamidvar) quotes in the name of Rabbi Yochanan the prohibition of "do not steal from the poor" (Mishle 22:22) as referring to the one who omits the name of the author. See Mogen Avrohom (O.C. 156:2) and Hagaos Rabbi Akiva Eiger (ibid.). According to the Sh'loh (p.53) and others, the above is part of Talmud Nedarim, even though our version of the Talmud does not include it.
Shach (Y.D. 242:43) mentions that he is like "wrapping himself with a mantle that is not his"
Minchas Ytzchak (3:268) quotes a Sifri (Shoftim) that would subject plagiarism to the biblical prohibition of "Lo Sasig" or "You shall not pull back your neighbor's landmark" (Devarim 19:14).
In taking credit for someone else's ideas and words, one transgresses on the biblical prohibition of "Distance yourself from a false matter" (Shemos 23:1)
Rabbi A. Bartfeld
|
|
|
|
|
Posted 6/15/2012 4:11 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#179 - Repeat divrei Torah when one can't remember the name of the author.
|
|
|
Q. When you repeat divrei Torah, and these should be said in the name of the author who said them, but you can't remember who it was, should you not say them at all, or maybe say you can't remember?
A. There are a number of mitzvos and prohibitions involved in mentioning or omitting the name of the author when repeating his words (see next answer). However many Poiskim maintain that if we declare that the ideas articulated are not our own but from our teachers or are already written in seforim and are widely known, these prohibitions do not apply. That seems to be the opinion of the Rambam in his introduction to Shmono Perokim, Ramban in his introduction to Dino Degarmi and the Remoh in the introduction to Shulchan Aruch, and others. However, not all agree, see Dovor Beshem Omro (3:9).
Horav Shlomo Miller's Shlit"a opinion is that when you cannot remember or are in doubt as to the name of the author, it suffices to mention that fact.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/15/2012 3:55 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#178 - Chatzitzos when putting on Tefilin shel Yad.
|
|
|
Q. When you put Tefilin shel yad, do you have to take off your watch, or medic-alert bracelet?
A. Remoh (O.C. 27:4) rules that there is no chatzitza or interpose between the retzuos and the arm. Mishnah Berurah (ibid. 16) seems to agree, however Mogen Avrohom (ibid. 5) and Pri Megodim (ibid. 4), concur with the apparently dissenting opinion of the Mechaber. Responsa Cheshev Haefod (1:21) points out that since a watch is worn at the wrist, it would be placed after the end of the retzuo's position and should be permitted. Nevertheless, since the opinion of the Chasam Sofer (Y.D. 192) is that our common practice is to remove even the rings from fingers, certainly it would be preferable to remove a watch prior to putting on tefilin. He also considers the fact that if a watch strap is made of leather, it may not interpose as it is "min beminoi", or the same kind of material. Dovev Meisharim (2:37) disagrees, and regards the watch strap as different material, as it lacks holiness. (See also Yechave Daas 3:2 and Halichos Yisroel p.101)
Horav Shlomo Miller's Shlit'a opinion is similar, you do not have to remove a wristwatch but it is desirable to do so. A Medic-alert bracelet, if never taken off does not have to be removed at all, provided the seven windings of the retzuoh on the arm are placed before it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/15/2012 3:51 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#177 - Mixing Parve hot food with a Dairy spoon in a Fleishig Pot.
|
|
|
Q. By accident a dairy spoon was used to stir a cup of coffee in a fleishig mug (stone wear) (no milk involved).
The cup was filled with water from a hot water urn and the spoon was put in afterwards.
Both the cup and the spoon were clean and hadn't been used for a day or more.
A. There is no issue at all, you can use both the mug and the spoon without Kashering.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/15/2012 3:44 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#176 - Using anesthetics during a bris
|
|
|
Q. Further to the question about the appropriateness of a brit milah performed by a woman, is the use of an anesthetic during the procedure to dull the pain to the infant. Does it matter?
A. - Most Poiskim agree that even though in the days of the Talmud they already knew of the use of anesthetics and painkillers, they were not used at an ordinary eight-day circumcisions (Imrei Yosher 2,140 – Eretz Tzvi 56 – M'archei lev 53).
However, in uncommon cases, such as a Bris done to a grown up, or in cases of illness, if medical advice recommends the use of a local or in some conditions even a general anesthetic, it could be used (Sridey Eish 2,61 – Shevet Halevy 5,147 - Tzitz Eliezer 20,73).
Rabbi A. Bartfeld, as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/15/2012 12:25 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#175 - Shunning a marriage to a woman whose father's name is the same as his
|
|
|
Q. If a girl is read to a guy and the guy has the same name as her father is that an issue? What if he has two names and the father has one?
A. The source for a groom shunning marriage to a woman whose father's name is the same as his, is to be found in the Will of Rabbi Yehuda Hachasid (letter 23), where he adds; "And if he did marry her, he should change name, maybe there is hope". Some retrace the above to the Arizal (Mizmor Leasaf p.110).
A number of reasons are given: Ein Horah (evil eye, Chidah - Bris Olam 447 – Heishiv Moishe 69, Chazon Ish, Maase Ish 215 ). Some maintain that it will cause an infringement in the respect due to the father, as his daughter will call her husband by his name in front of him. (Yad Shoul Y.D. 240 – Mevakshei Torah 24 p.155).
Horav Shlomo Miller's Shlit"a opinion is that there is no concern if the names are not exactly the same, or if one has more than one name.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/5/2012 5:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#174 - Brit Milah officiated by a female mohel.
|
|
|
Q. I recently attended a brit milah officiated by a female mohel. What is the law on this matter?
A. Although it would appear that historically women have performed circumcisions, such as Tzipporah (Shemos 4,25) or the two women executed by Antiochus, for performing Bris Mila (Makabim2,6 – see also Yevamot 64b), in Halacha the opinions vary.
Shulchan Aruch (Y.D. 264,1) rules that a woman is allowed to circumcise, following Rabi Yochanan's opinion (Avoda Zarah 27a). Rambam's view is that a woman is acceptable only if there is no man available (H. Milah 2,1). Remoh (Y.D. ibid.) opines that even when no man is present, we need wait (Shach ibid. 2). And there is the decision of the Semak and Hagohos Mordechai (et al. see Bach ibid.) that follows Rav's judgment (Avodah Zarah ibid.) and disqualifies a Bris Milah performed by a woman, even after the fact.
Horav Shlomo Miller's Shlit'a opinion is that regardless of the above-mentioned rulings, Halacha requires a Mohel to be a proper Torah-observant person.
Rabbi A. Bartfeld, as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/5/2012 5:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#173 - Making a Brocha when seeing a King or Prince.
|
|
|
Q. Upon seeing Prince Charles or Queen Elizabeth, is it halachically appropriate to recite a blessing? Thanks.
A. Shulchan Aruch( O.C. 224,8) quotes the Talmud (Brochos 58a): "On Gentile Kings one blesses "He bestowed from His glory to flesh and blood". Mishna Berurah (ibid. 8) rules that you only recite the full blessing (mentioning Hashem's name), if the sovereign has absolute power including life and death decisions, otherwise you bless omitting Hashem's name.
Birchas Hamedaver (p. 404) quotes opinions that include in the full blessing, a president or leader that is empowered to grant a pardon to a death-convicted individual.
Many Poiskim maintain that the blessing is recited only if the monarch is dressed in distinctive royal or official attire. (Tshuvos Vehanhogos 2,139 – Tzitz Eliezer 22,14 et al.)
Horav Shlomo Miller's Shlit"a opinion is that on Prince Charles no brocho need be recited meantime. On the Queen you can recite without Hashem's name.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/5/2012 5:02 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#172 - Eating bee honey that is unfiltered
|
|
|
FrumToronto Staff Note: A follow up on this is pending.
Q - Is there an Issur to eat bees honey that is unfiltered because there may be bee parts in it or do we say that the bee parts if in there may be too small too see therefore there is no issur and anyway some bee parts may be muttar?
A - Shulchan Aruch (Y.D. 81,8) rules that bee's honey is permitted even if the remains of the bee are mixed in it, or if they were cooked together with the honey. The reason given is that they provide a bad taste to the honey. However, the Pri Chodosh (ibid. 20) and the Pri Megodim (Sifsei Daas 103,11), advise not eating or cooking the honey that contains bee parts, unless those were removed by proper sifting. Most Poiskim agree with them (Yalkut Yosef, Isur Veheter 81,39)
Horav Shlomo Miller's opinion is, that the small remaining body parts that are so minute they are unnoticeable to the naked eye, don't have to be removed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/1/2012 11:33 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#171 - Number of letters in a Sefer Torah- 600,00 or 304,805.
|
|
|
Q) A rabbi spoke about the Sefer Torah having six hundred thousand letters, is that correct?
A - The aphorism "There are six hundred thousand letters in the Torah" is not mentioned in the Talmud, however it is cited in Zohar Chodosh (Shir Hashirim p.74a) and repeated in countless other seforim. (Chasam Sofer, Kovetz Teshuvos 52). An often-quoted saying is that the word Ysroel is an acronym for "Yesh Shishim Ribuo Osiois Latorah”, (“There are six hundred thousand letters in the Torah"). This number is significant, as it matches the number of the males (20 to 60 years old) that left Egypt and were present at Kabolas Hatorah. It is the number of the root Neshamos of Am Ysroel (Maharal, Tiferes Ysroel 17 – Muharan 273)
Indeed, many Meforshim wonder at this figure, since the real number of the letters that our Sefer Torah contains is only slightly over half that amount or 304,805.
Some of the explanations given are:
1) The reference of 600,000 is to the celestial Sefer Torah, which contains that number of letters. The rest remain hidden from us, and are represented in the unwritten Klaf (parchment) that surrounds the written text (Medresh Talpios p. 24 – Aters Paz Y.D. introd.).
2) There is a difference between the way the Torah is written and the way we actually read it (K'ri and K'siv), as many vocals are not written. Those unwritten vocals compensate for the missing letters (R'ma Mipano - Maamar Hanefaesh 3,85, Pnai Yehoshua, Kidushin 30a)
3) The Targum's Aramaic translation, balances the missing letters (Arugas Habosem)
4) Many of the Hebrew letters are compounded or amalgamated from simpler letters, such as Lamed or Mem from Chav and Vav, Shin from three Vavin etc. (Ateres Rosh on Ein Yaakov, Kidushin 30a – Mishne Halochos 11,115).
5) The Torah is complete only when it is learned. That Limud Hatorah (Torah learning) is added to the written text and complements the absent letters. (Vayechi Yosef, p.56)
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/25/2012 3:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#170 - When writing a letter for a Sefer Torah, should one choose the letter that begins their Hebrew name?
|
|
|
Q - When writing a letter for a Sefer Torah, why and how important is it to choose the letter that begins your Hebrew name?
A - Horav Shlomo Miller Shlit"a expressed that it is not essential to choose a letter of your name for the fulfillment of this mitzvah. However, we do find a source for this widespread tradition and it is based on the saying; "There are six hundred thousand letters in the Torah" (see next question) and in the belief that each individual of Klal Ysroel has a letter representing him. (Hanechemodim Mipaz p. 792 – Vaiyzboir Yosef 2 and Alef K'sav 11,3 in the name of Rav Akiva Eiger ZT"L).
Nitey Gavriel (Ksivas Sefer Torah 13,7) quotes in the name of the Arizal and Neos Deshe, that it is customary during the lifting (Hagbaha) of the Torah, not only to gaze on the letters but to try to also find a letter that matches the first one on your name.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/25/2012 3:41 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#169 - Filling in Letters in a Sefer Torah
|
|
|
Q) I recently attended the giving of a Sefer Torah, and was invited to write a letter for a donation. The letters were already outlined in ink, I just filled in the blank inner space, isn't that letter kosher anyway, if so what is my mitzvah?
A) There are different opinions in the Poiskim as to what exactly is the mitzvah of writing or fixing an already written letter in an almost finished Sefer Torah. There are those who support this minhag, claiming it is based on the Talmud (Menochos 30a) "if someone fixes even one single letter, it is tantamount to having written the whole Sefer". In Shulchan Aruch (Y.D. 270,1) Remah rules that this applies only if one owns the Sefer or paid to have it written on his name. Writing a letter on someone else's Sefer does not qualify. (Mikdash M'at 270,6 - Mishnas Avrohom 1,25) However some argue that paying for the letter makes him a partner in the Sefer and he fulfills the mitzvah of K'sivas Sefer Torah, according to the Poiskim that maintain that partnership is acceptable in the fulfillment of this mitzvah (ibid. – Nitey Gavriel, Ksivas Sefer Torah 13,1)
Horav Chaim Kanievsky Shlit"a, when asked this same query responded similarly. Unless he owns part of the Sefer, there is no mitzvah at all. He suggested filling in the letter "yud", since without the inner ink filling, it could be read as a small "samech". (Derech Sicho, Shoiftim)
Horav Shlomo Miller's Shlit"a opinion is that there is at least a mitzvah in honoring and beautifying the Torah, by filling in the letter, even if it was already outlined and could be kosher as is.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/25/2012 3:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#156 - Updated: Taking exams on Shabbos
|
|
|
Q. A medical resident that is completing his residency must take an advanced trauma licensing course. The available courses at this time are offered on shabbat throughout Canada. When the course is completed there is a test. The test is multiple choice so an oval in front of the letter A,B,C or D must be filled in.Can the Jew tell the nonJew to fill in the ovals on the test for him. Is there any difference if the test is on paper or on the computer, in terms of telling the nonJew to do this for him. The administrators of the course refuse to let the Jewish resident take the test after shabbat , the administrators claim that in the past when there have been religious Jews at the saturday course they had a non Jew fill in the answers for the Jew.
A. Learning medicine with the intention to help the suffering is a Mitzva. We permit two interrelated rabbinical prohibitions (Shvus d’shvus) in a case of great need while performing a Mitzva (O.C. 307,5 – 325,2 – 331,6). One rabbinical injunction would be telling a Gentile to do a Melacha for you during Shabbos. The second one would be if the work he performs were done in an uncommon way, such as writing with the left hand for someone that is right handed. (Rambam, H. Shabbos 11,14 – Mishna Berura 340,22).
Horav Shlomo Miller's Shlit"a opinion is, that it is permitted to instruct the Gentile to fill in the answers with his left hand, in case of great need. The above does not apply to the use of a computer, as people type using both hands.
As not all cases qualify for the above heter or permission, you must consult with a competent rabbinical authority on each instance.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/25/2012 12:27 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#168 - Eating an item that required bitul to permit it
|
|
|
Q. On a recent kashruth question, the Rabbi who supervises the product told me, that it is totally permitted lekatchila, even though Bitul Beshishim was used as a Heter. Is this correct? Should not one abstain lekatchila from eating anything that required bitul to permit it?
A. It is not clear from your question, what exactly was the Kashrus issue involved. As a general rule, however, if becoming annulled permits this prohibited food that was mixed in sixty kosher parts, and no Poiskim disagree that this is a clear-cut case of bitul beshshim, the following applies. Pischei Teshuva (Y.D. 116,10) quotes two opinions whether one is allowed to be stringent and discard the annulled food. He cites the Soles Lemincha opinion that it is unacceptable to contravene an unambiguous heter of our sages and it is tantamount to heresy. A similar opinion, although presented from a different perspective, is offered by Bnai Isoschor (2, Chodesh Ador , Maamar 2) and he reasons; that if Hashem provided that this particular banned food should become unquestionably permitted, it is His will that the "nitzotz" (spark of holiness) therein contained, should have a "tikun", be mended and returned to it's source, and therefore it is a mitzvah to eat it.
In addition, there is also the general prohibition of "baal Taschis" or unnecessarily destroying something that can be used. According to some Poiskim, excepting tree devastation, this is only a rabbinic injunction (Rambam, H. Melachim 6, 10). Others maintain that it is an allover Biblical proscription. (Smag, L.229, Yereim 322).
It is important to mention that bitul beshishim is permitted only when not done intentionally, even by a Gentile for Jewish use. (Y.D. 99,5 – see commentaries).
Hoping the above elucidates your question. Please feel free to contact us for further discussion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/18/2012 3:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#167 - Placing schach directly on narrow wooden straps, which are used normally for supporting roof tiles
|
|
|
Q. I'm fixing my porch for the summer and I plan to place as a partial sun-protecting surface on top of the porch some sheets of wood strips, woven in a lattice pattern. Those strips are usually stapled with metal staples and there is a space of approximately 10 cm. between them. As this latticed wood sheets, provide more sun than shadow; could I then use them for the base to collocate over them the schach on Sukos?
A. Mishna Berura (O.C. 626,17) rules that when the schach is placed directly on narrow wooden straps, which are used normally for supporting the roof tiles (removed for Sukos), even if there is less than three tefachim between them, the suka is kosher. However, Nitey Gavriel (Suka 19,3) quotes Magen Avrohom in the name of the Rashbo, that if those wooden straps are nailed to each other, if there is less that three tefachim between them, they are seen as one single unit, and if it is more than four tefachim wide, it disqualifies the suka.
Horav Shlomo Miller's Shlit'a position is also to be stringent, quoting the opinion of the Bach, (we say "lovud lechumra" - see Shaarei Tziun ibid. 23).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/18/2012 3:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#166 - Counting people in one’s mind.
|
|
|
Q. Can one count in one's mind the ten people needed for a minyan?
A. It is prohibited to directly count Jewish people, even for the purpose of doing a mitzva (Yuma 22b - Rambam, Temidim 4,4).
Horav Shlomo Miller's Shlit"a opinion is that counting in one's mind is not considered an act, and is therefore not included in the above prohibition.
Ein Eliyahu (Pesachim 64b) elucidates why King Agripas was advised by the Cohen Gadol, to count the people by tallying the kidneys of all offered Pesach sacrifices. He explains; that the kidneys represent intellect and advise (Chulin 11a), and as mentioned above, are not included in this prohibition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/17/2012 5:16 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#165 - Counting yesterday’s Sefira after today’s early Mariv.
|
|
|
Q. If someone has already said mariv after the plag, and remembers that he hasn’t counted sefira the night before, can he still count for that day now after mariv?
A. Mishna Berura (489, 12-17 and in Shaar Hatziyun ibid. 17) rules that until sunset, even after reciting Maariv following Plag Hamincha, it is still considered as day and someone that counted the next day sefira would have to repeat the counting with a brocho, after nightfall (Tzeis Hakochovim).
Igrois Moishe (O.C. 4,99) determines that if one forgot to count sefira Thursday night, and remembers only Friday evening after having an early Kabolas Shabbos and Maariv, and it is still before sunset he can count then the Friday sefira, without a brocho and he will not loose the future brochos on the remaining days. (See also Nitey Gavriel Pesach 3, 36, 8 for other similar opinions).
Horav Shlomo Miller's Shlit'a opinion in our case is alike, and after praying an early Maariv you can still count the day's sefira, without a brocho, and then after proper nightfall begins, continue to count the next day's sefira with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/11/2012 1:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#164 - Is a wife required to follow a husband’s temporary minhag?
|
|
|
Q. I changed my usual minhag this year of not shaving from Pesach till Lag Baomer, to from Rosh Chodesh till Shavuot, because of the need to shave for a job interview. My wife kept the former minhag, can she now listen to music after Lag Baomer, or does she have to follow my temporary minhag?
A. A married woman assumes the minhagim of her husband, regardless if the adopted tradition is more stringent or more lenient than the one she kept before marriage. Two reasons are given for the above; Ishtoi k'gufoi, A "wife is like her husband" (Tashbatz 3,179) and "a person assumes the customs of his new place of abode" (Igrois Moishe O.C. 1,158).
In our case, the wife kept her husband's customary minhag, to which he is planning to return next year, so she can maintain that same tradition this year and could finish the sfirah prohibitions on Lag Baomer.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/10/2012 5:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
