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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2928 At Arm's Length?
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Q. See questions (2926-27) above. Can one use that prosthetic electronic arm hand on Shabbat? What if it is not connected to the batteries?
A. On question 1221 regarding new technology that enables the totally invalid or paraplegic to drive a wheel chair only via their brain electrical waves. Electrodes connected to their head receive those waves and with some training, allow the invalid to control his thoughts and change his mind wave patterns. Those are interpreted by the wheel chair computer to start, stop and direct the movement of the chair. We wrote:
"Horav Shlomo Miller’s Shlit’a opinion is that a melacha or work performed on Shabbos by using only the electrical charges that emanate from ones controlled and willing thoughts, collected by electrodes attached to the head, is considered a proper melacha. However, for someone who does not usually use his thoughts for the creation of electrical discharges, it likely would be a melacha performed with a shinui or a significant deviation from the norm and therefore only Rabbinically prohibited. However, an invalid or paraplegic that uses this method to constantly move and perform other works, for him it becomes the norm and would constitute a Biblical prohibition."
Therefore, the use of that bionic arm and hand, regardless whether it is done directly, by using the electrical discharges provided by the nerves or the electrical waves provided by the brain, would not be permitted during Shabbos. However, if one turned off the arm before Shabbos, and just wants to use it as a covering or dressing to look like others, it would be permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/12/2020 10:19 PM |
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# 2927 A Helping Hand
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Q. Following question above when using a prosthetic electronic right arm , how should one wash netilat yadaim for eating bread, when he is wearing the artificial very realistic looking hand?
A. Horav Shlomo Miller's Shlit'a opinion is that one should wash hands as one always does. Using first the right bionic hand and pouring water over the left hand. Then he may also pour water on his realistic looking plastic right hand, if others are watching and may not be aware that the hand is artificial. This would avoid suspicions that he did not wash netilas yodaim properly.
The Rov added that the right artificial hand can be used for donning tefilin on the other, as mentioned in the above question, washing hands, and similar, but not for holding a lulav and esrog, which should be maintained on the left real hand, to comply with the essential requirement of "Velokachtem Lochem - you should hold for yourselves," mentioned in that mitzva
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/12/2020 10:05 PM |
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# 2926 Give One's Right Arm
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Q. A close relative lost his right arm, from the elbow down, and was able to replace it with a prosthetic electronic arm. We have some important questions. Firstly, since he still has his complete right hand bicep, on which hand should he put on his tefilin?
A. Horav Shlomo Miller's Shlit'a opinion is that he should don tefilin as he did before the accident, on his left hand. He can put them on with a brocho using his new bionic prosthetic right hand and does not need someone else to do it for him.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/12/2020 9:58 PM |
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# 2925 Drop the Other Shoe?
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Q. On question 2924 above you mentioned that historically some Talmidei Hachamim because of their devotion to constantly learn Torah, would sleep shortly with their clothes and shoes on during weekdays. How did these great Tzadikim make the brachot in the morning of Malbish Arumim or Sheasa Li Kol Tzarki, which are supposed to be said when putting on clothes and shoes? How do we recite them on Shavuot morning when we spend the night learning Torah?
A. Minchagei Chassam Soffer (1: 44) indeed mentions that he would remove briefly in the morning his shoes and a kerchief from his neck, when he spent the night learning Torah, to be able to recite the above mentioned blessings.Chashukei Chemed (Yoma 78b) quotes the above as an added reason for not sleeping with shoes on. However, he adds that following the opinion of the Remah (O.H. 46: 8), as opposed to the Shulchan Aruch (ibid.), that one may recite all the morning blessings, even when one did not personally enjoy them, there would be no need to take off and put on again, some clothing or one's shoes, as the brochos are recited anyway for the benefit Hashem grants to all humankind. He mentions that the Chassam Soffer was likely stringent in order to comply with all opinions.
Mishna Berura (554: 31) follows the same reasoning regarding reciting 'Kol Tzorki" on Tisha Beav and Yom Kippur. This also seems to be the accepted minhag after being awake on Shavuos night.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/12/2020 9:52 PM |
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# 2924 Sleep on This
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Q. The Gemara in Yoma says not to sleep with shoes. Does this apply when falling asleep on a train, or at one's shtender, or only in bed?
A. Indeed Talmud (Yoma 78b) quotes Shmuel's teaching; that one who wishes to experience the taste of death, should put on shoes and go to sleep. Minchas Bikurim (Tosefta Yoma 4: 1), Kaf Hachaim (Y.D. 116: 211) Salmas Chaim (2: 122), and others maintain that it is prohibited to sleep with shoes on because of the danger (according to some, of contamination) involved.
Rashash (Yoma ibid.) wonders on the Sefer Haterumos quoted by Beis Yosef (O.H. 316) and the Hagra (ibid. 6), who mention that Talmidei Chachamim, would sleep with their shoes on during the week.
Chashukei Chemed (Yoma ibid.) refers a similar shaila regarding a doctor who wants to catch a short sleep to refresh himself, when on hospital duty, and be ready for any emergency, he therefore keeps his shoes on, if that is proper. He maintains that if it is done for a short period of sleep, it is permitted, as is the case with the Talmidei Chchamim, who because of their devotion to Torah learning, would avoid sleeping in bed during weekdays.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/11/2020 6:06 PM |
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# 2923 Too Sad For Words
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Q. We are not allowed to say sad news on Shabbos.
This past Shabbos, would it be permissible to tell a gabbai making a mishabayrach for Rav Dovid (Feinstein) zatzal not to do so? (The Posek Hador was niftar an hour before Shabbos and not everyone was aware of this.) Was it permissible for a Rav to mention in his drasha something about the petira, or should one avoid discussing it at all and distressing people who may not have heard of it?
Is there a chiluk if the people already know about the petira, or if it's news?
A. Taz (O.H. 307: 14) quotes Sefer Chasidim who prohibits reminding someone of a friend that perished. The reason is that one should not cause grief during Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that it is best to avoid mentioning the sad news, even to stop an erroneous Mi Sheberach, as in our case.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/10/2020 12:14 PM |
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# 2922 No Electric Shock Sock
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Q. On question 2907 regarding wearing electric battery heated socks on Shabbos you wrote that Horav Shlomo Miller's Shlit'a opinion is to permit their use only on need or when health issues are involved. There is a different type of heated socks in the market that are not electric and have no batteries. They are called Tourmaline socks that are self heating. Are those permitted to use in Shabbos?
A. An online search provided the following information; "Tourmaline absorbs body heat and converts and then re-radiates that energy into the form of far infrared energy back into the body. Those far infrared photons of light are picked up by chormophore molecules in our cells. Those choromphore molecules transfer that energy to the mitochondria.
The process of converting body heat into far infrared is called energy thermal-photonic conversion. Patients often experience a feeling that Tourma®Tape is giving off heat and feels warm to them."
It would seem from the above description, that no real electrical current is used on these socks. Therefore, Horav Shlomo Miller's Shlit'a opinion is that this type of socks can be permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/9/2020 12:38 PM |
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# 2921 There is Accounting for Taste
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Q. I received this week from my parents some very good tasting specialty dish that they know I much enjoy and therefore saved it to savor it during Shabbos and be mekayem (comply with) the mitzva of Oneg Shabbos (deriving pleasure on Shabbos). But since this is a short Shabbos and I must eat what my wife prepares because of shalom bais (maintaining peace at home), can I save this food for Melave Malkah (meal eaten after the end of Shabbos)? Is there a mitzva of Oneg Shabbos also when eating that seuda?
A. Shulchan Aruch (O. H. 300: 1) rules that one should set the table and prepare a meal after the end of Shabbos, in order to accompany and honor Shabbos as it departs, even if one is not hungry
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However, Mishna Berura (ibid. 2) mentions that the seuda of Melave Malka is not as obligatory as the three meals of Shabbos, which are attached to Biblical psukim, while this one is only a mitzva 'bealma' or not as consequential.
In Shaarei Tzion (9) he adds, that when one has small amounts of meat or fish, he should enjoy them during the three seudos of Shabbos.
Ribavos Efraim (7: 384) quoting the Brisker Rov, and Even Chai (on Ben Ish Chai - Vayetze n.29), explain that the seudos of Shabbos reflect the mitzva of Oneg Shabbos, (and therefore they may have a Biblical root), while Melave Malka is a part of honoring Shabbos. Likras Shabbos (Mekor Habrocho p. 417) and Mishmeres Shabbos (p. 56) present a similar opinion.
Horav Shlomo Miller's Shlit'a opinion is similar, and the special food when possible should be consumed during Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 11/8/2020 1:47 PM |
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# 2920 A Dog's Life
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Q. Can one neuter a male pet dog by using a non-Jewish veterinarian?
A. On question 2658 regarding spaying a female cat we wrote; "Talmud (Baba Metzia 90b) quotes a debate if the prohibition of castration applies to Gentiles also. Poskim disagree as to what the Halacha is. Beis Shmuel (E.H. 5: 16) mentions that the Rambam, Rosh, Rashbo and Hagohos Maimonis, maintain that a Gentile is not included in the prohibition of sirus (castration). While the Smag and the Hagahot Oshri opine that castration is part of the Seven Noahide Mitzvos, that Gentiles are obliged to follow.
Beis Shmuel (ibid,) maintains that in doubt one should be stringent and prohibit non-Jews. However, Aruch Hashulchan (E,H, 5: 26 ) and others are lenient.
Since we are ordained in command of “You shall not place a stumbling block before a blind person," (Vayikra 19: 14). Shulchan Aruch (E. H. 5: 14) rules that it is prohibited to tell a non-Jew to castrate an animal, and if it was done we penalize the Jewish owner and force him to sell his animal to someone else so that he does not benefit from the sin.
Rema (ibid.) permits, if the non-Jew who bought the animal, instructs another Gentile to castrate the animal. Beis Shmuel explains that the reason it is permitted is that this constitutes a double "lifnei iver," and there is no prohibition of having someone help someone else commit a sin.
However, even if non-Jews are not included in this commandment, a Jew is not allowed to ask a non-Jew to do what he himself may not do. We are are familiar with this Rabbinical prohibition in Hilchos Shabbos as "Amira Leakum," and it applies to other prohibitions. Nevertheless, there are those who allow a double amira le'akum, as in our case. (Sho'eil U'meishiv 3: 1: 229, Chasam Sofer C.M. 185).
It has been quoted that the Chazon Ish permitted one to sell their animal to Gentile and instruct him to have another non-Jew castrate the animal. The Jew would then buy the animal back. There is a disagreement in contemporary Poskim whether it applies only to animals utilized for commercial purposes or even for private pets.
According to the above, spaying a pet may be permitted when one asks a Gentile to take the cat to a non-Jewish vet, to have it spayed.
Shevet Halevy (6: 204) maintains that on the onset, one should avoid telling a non-Jew to spay a cat unless in need. It would seem that, the above double instruction, would be permitted even lekatchila.
Horav Shlomo Miller's Shlit'a opinion is that one should preferable maintain our traditional ways and when possible abstain from owing any pets. However in need it may be permitted."
In regard to our question on question 2657 we wrote: From the Torah text (Vayikro 22; 24) regarding korbonos, it would seem that the prohibition of castration applies only to male animals.
Poskim disagree regarding female animals if the prohibition is only Rabbinical (Rambam - H. Issurei Biah 16: 11, Shulchan Aruch E.H. 5: 11, Taz ibid. 6, Aruch Hashulchan ibid. 22, and others) or if it is even a Biblical proscription. (Hagra E.H. 5: 25 - 26).
Therefore, the Rov pointed out that the heterim mentioned above, may only apply to the spaying of female animals which is Rabbinical , and not to the Biblical prohibition of castration of males, which should be avoided.
Horav Shlomo Miller's Shlit'a opinion is to follow the opinion of the Mishna Berura.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/8/2020 1:26 PM |
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# 2919 A Late Early Meal
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Q. I have seen elderly people or the ill, who go to bed early while it is still Shabbat, recite Havdalah on Sunday morning. Can they also then eat something more for breakfast and have intention for the seuda (meal) of Melave Malkah?
A. Shaarei Teshuva (O.H. 30: 1) writes that the Neshama Yiseira (extra holy soul) granted to us at the beginning of Shabbos, stays with us after Shabbos ends, only until chatzos or the midnight on Motzei Shabbos, so the seuda or meal celebrated to honor of the departure of that most elevated day should be observed until before midnight. Mishna Berura (ibid. 2) mentions that this should be eaten as soon as possible after the end of Shabbos.
Chashukei Chemed (Pesachim 102b) deliberates when one only gets the wine necessary for reciting Havdalah after midnight, if he should wait until after chatzos and eat then Melave Malka only after saying havdalah or follow the opinion of Shaarei Teshuva and not eat that seuda after midnight. However, Oisrei Lagefen (p. 551) maintains that if one has not fallen asleep yet, one can eat Melave Malka even after Chatzos. Beis Yisroel Hasholem (p. 200) mentions that the Kristirer Rebeh would celebrate Melave Malka until three hours after chatzos.
Zemiros Leshabbos (p. 183) quotes that the Divrei Chaim once told his grandson Rabbi Shlomo Halberstam, the first Bobover Rebbe, to follow the Rofshitzer Rebbe's minhag (also his grandson's forefather), who would not eat Melave Malka on Motzei Shabbos, because he just could not cope with the departure of the Shabbos Kodesh, so he rather ate that seuda after davening on Sunday.
Horav Shlomo Miller's Shlit'a opinion is to follow the opinion of the Mishna Berura.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/8/2020 1:13 PM |
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# 2918 Grave Burial?
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Q. I have seen some people bury plastic bags full of shemos (leftover sefarim or their pages, such as sidurim, chumashim etc.) inside street excavations done primarily for fixing water or sewage pipes. They told me that these are double plastic bags, that are placed with the permission of the diggers separated from the pipes. Is that a correct thing to do?
A. Horav Shlomo Miller's Shlit'a opinion is that even if it was done with the proper licensing and permission from the correct government authorities, it is still not recommended since after all the trenches were excavated with the purpose of using it also for sewage disposal, and that lacks respect. Besides, although, the pipes are expected to last for many years, eventually the may break and leak causing desecration of the shemos. Also, being interred inside a street, lacks by itself the kovod and honor due to the holy shemos
The Rov mentioned that the remains of a Sefer Torah or tefilin should definitely be avoided from this type of burial.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2020 10:30 PM |
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# 2917 Stop and Listen?
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Q. If one in the middle of Shemonesrei hears the laud answering by the congregation of the 13 Middos, should he momentarily stop his recitation and have in his mind answering with them as one is supposed to do when hearing Kaddish or Keddusha?
A. Betzel Hachochmo (5: 61) rules that when one is in the middle of reading the Shema or it's brochos, he does not stop to answer the 13 Middos, and certainly in the middle of the amida he does not need to stop and have intention to answer in his mind. (Ratz Katzvi 4: 9). Igrois Moishe (O.H. 3: 83) that a Torah shiur attendants do not have to stop their learning to recite the thirteen middos together with the minyan. (See also questions 603 and 1796).
Horav Shlomo Mille's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2020 10:13 PM |
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# 2916 A Vort on a Vort
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Q. The minhag in our family is to avoid making weddings during the month of Marcheshvan. Does that include also making a vort (compromise)?
A. On question 1183 we wrote; "There are Poskim who maintain that one should avoid being wedded during the month of Marchesvan, (Lev Chaim 2: 26, Sdei Chemed – Maareches Chassan Vekallah 23, who also mentions that this was the Yerushalaim and Kushta traditions, Segulos Yisroel – Maareches Nissuin 31, Minchagei Chabad p.76. Nitei Gavriel – Nissuin 1: 48: 14, who additionally quotes different Chassidic traditions).
However, many others assert that there is no issue at all on getting married on Marchechvan (Shulchan Haezer p. 61, Betzel Hachochma 2: 60, Divros Eliahu 6: 70 et. al.) Sdei Chemed (ibid.) quotes also various permissive sources and mentions that the Chassam Soffer married Rabi Akiva Eiger’s daughter on this month. Nitei Gavriel (ibid.) also quotes many other Chassidic traditions who would perform marriages on this month, such as Tsanz, Belz, Tzeilem, and others.
Horav Shlomo Miller’s Shlit’a opinion is that one should follow the traditions of the community he belongs to and his family minhagim." See also question 1184 for three reasons for those who do not make weddings on Marcheshvan.
Horav Shlomo Miller's Shlit'a opinion is that even those who maintain the minhag of not getting married during Marcheshvan, can do a vort then.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2020 10:05 PM |
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# 2915 Spirit Away
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Q. Can one use peeled garlic cloves that are imported from China and packaged in vacuum sealed plastic bags, since the obviously stayed overnight peeled, which we avoid?
A. On question 1366 regarding leaving overnight an onion, we wrote; "The source of this Halacha is in Talmud (Nida 17a) that rules one may not eat a peeled egg, onion or garlic clove that was left overnight, because of the ruach ra'ah (spirit of impurity) which rests upon them. This applies even if it was left in a refrigerator or other sealed container. (Hakashrus 18: 11, however Rivavos Efraim 3: 495 permits a left over onion wrapped in aluminum foil)
Shevet Halevy (6: 110: 5) and others maintain that the reason of not eating the above items is not because they present today a physical danger, but rather a spiritual one based on the ruach ra'ah they posses. Tosafos (Yuma 77b) and others opine that this type of prohibitions have changed with the times. The fact that the Rambam, Tur and Shulchan Aruch omitted these prohibitions, is indeed a reflection of the change (See also: Yam Shel Shlomo Chullin 8:12, Mordechai Shabbos p. 161, Magen Avraham O.H. 173:1, Darchei Teshuva 74, Kaf Hachaim Y.D. 116:92, , Minchas Yitzchok 2:68:13, 6:74, Oz Nidberu 11:47, et. al.)
Horav Shlomo Miller's Shlit”a opinion is that many Poskim maintain that this halacha should be observed and that is still the minhag of many today. (See also; Shulchan Aruch Harav Shemiras Haguf 7, Daas Torah 513: p. 639, Sdei Chemed Lamed klal 141:31 p. 372, Ta'amei Haminhagim (lekutim) page 497:16, Lekutei Halachos Chofetz Chaim Nida ibid. , Igros Moshe Y.D. 3:20, Be'er Moshe 3:115, Yabia Omer Y.D. 2:7, Ha'kashrus K'halacha page 243:footnote 50, Orchos Rabbeinu 1: p. 210: 16). and others.
However, one may be lenient on the amounts of skin, oil or salt needed and if they are noticeable the food is permitted. When in need, after the fact one can also be lenient."
In this particular case, the Rov's opinion is that one may be lenient, especially since before it was acquired, it was likely on a Gentile's possession, and similarly to the ruach raah, applicable when touching food before washing hands with 'neigl vaser' after waking up in the morning, it does not apply to them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2020 10:00 PM |
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# 2914 Reason to Listen
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Q. During the reading of the Torah on Shabbat, sometimes I loose concentration and miss hearing or paying attention to some words and even psukim of the leinning (reading). Was I yotze (complied with) the reading? Should I then try to listen again to the Kerias Hatorah at a later minyan? Should I also better read together with the Baal Koreh from a chumash? Would that help?
A. Shulchan Aruch (O.H. 137; 3) rules that if on the Kerias Hatorah of Shabbos one missed one posuk, one must repeat the reading. Mishna Berura (8) explains that even a part of a posuk or even if one single word was not read complete, one must go back and repeat the complete posuk.
However, most Poskim maintain that the above applies only to the reading of the Baal Koreh done for the whole congregation and not to the listening of the individuals attending to the minyan. (Minchas Shlomo 2: 14, Tzitz Eliezer 18: 5, Teshuvos Vehanhogos 1: 148 - 3: 65, and others).
The reason being, is that the reading of the Torah is the obligation of the tzibur or community and not of the individuals.
However, there are some Poskim who are stringent (Sheloh, see Piskei Teshuvos 137: n. 25) and they would require that the individual listens again to the complete reading.
Horav Shlomo Miller's Shlit'a opinion is that after the fact one can be lenient. However, the Rov stresses that one should do every effort to pay attention and listen to the whole Kerias Hatorah. And indeed. if reading quietly with the Baal Koreh helps, one should do so.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2020 9:48 PM |
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# 2913 Celebrating Dia de los Muertos?
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Q. Dear Rabbi; As you probably well know, in Mexico instead of Halloween, people celebrate the next day the "Dia de los Muertos" or the Day of Dead, which is remarkably different. Often candles, flowers and the favorite foods of the deceased are placed on the grave and the family visits the cemetery, eats, sings and tells favorite stories about those who have passed.
Across my office in Mexico City there is a beautiful park that surrounds the tallest triumphal arch in the world, (225 f. tall), which is the Monument to the Revolution. In it are buried a number of leaders and heroes of the last revolution.
I usually take a break and eat my lunch right there and often leave behind some food for poor people with small children that abound there and promptly collect it. My question is, can I do that also on that Day of the Dead or will I be transgressing the "Chukot Hagoyim" prohibition of following their traditions?
A. As far as I remember, the mausoleum housing the graves is distributed and inside the four gigantic stone legs of the monument, so the graves are not actually exposed as they are in a common cemetery.
Taking that into account and the fact that you can leave the food a bit separated from them, the opinion of Horav Shlomo Miller's Shlit'a, is that it is permitted, since after all the food is left for an important and commendable reason.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/3/2020 6:33 PM |
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# 2912 Good Things Come to those Who Wait
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Q. I have been learning in a Kolel in Yerushalaim for several years. I'm married with two small children and was offered a position as a rabbi and teacher for three years in a Latin American country where I grew up. Although this is a great opportunity for my family and for the community I was offered to join, my parents and family are very worried because the pandemic risks are very great in that country. What is Horav Miller's opinion?
A. Horav Shlomo Miller's Shlit'a opinion is that if you have the potential to indeed be mezakeh and spread the learning and keeping of Torah to others. in places that are isolated and hard to have contact with, you should do so. After all our Torah (Koheles 8: 5) teaches us that a Shomer Mitzva - "a keeper o a mitzva, shall know no evil thing." Thus, you shall not encounter any harmful situations and the Torah and mitzvos you keep and promote, will protect you.
The Rov agreed that you may want to suggest to the inviting community, to wait just a few months if possible, until the danger decreases.
Rabbi A. Bartfeld as advised By Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/1/2020 12:40 PM |
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# 2911 Missed the Boat?
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Q. Why is the ark of Noah called a Teiva. Considering its purpose would it not be more correct to call it, an Oniya, (as by Yona and Chiram) or the Targum’s S’finah, meaning a boat or ship?
A. The simple answer would be that a Teiva was not a ship or boat, since it was not traveling anywhere. Rather it was like the Aron Hakodesh also called Teiva, that provided succor and survival to those inside.
However, “teiva” has another meaning and that is a “word”, usually referring to a word of Torah. Thus alluding to the ultimate protection of Klal Yisroel and the world, the learning of Torah.
Rabbi A. Bartfeld as advised By Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/1/2020 12:27 PM |
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# 2910 This Is News to Me
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Q. I usually get my news from a usual Bnei Torah accepted news web site, that many frum people use. Yet recently there was a video posted of a speech given by the Israeli Prime Minister delivered during Shabbos. Is it permitted to view or listen to those news?
A. Horav Shlomo Miller's Shlit'a opinion that in principle one would abstain to listen or comment on speeches delivered by leaders that do not necessarily reflect Torah acceptable views. However, if the news item was indeed recorded during Shabbos by a non Shomer Shabbos Jewish news agency, one should preferably refrain from listening to it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Shlit'a
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Posted 11/1/2020 12:09 PM |
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# 2909 Happy Birthday
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Q. See question 2904 on birthday celebrations above. If one is allowed to, what would be a proper way of celebrating a birthday?
A. Different traditions and customs are mentioned for those who do celebrate birthdays. Some Gedolim would make a siyum on their birthday (Ohr Yisroel p. 187), while others would donate extensively to tzedaka (Horav Chaim P'lagi zt'l, Tzedaka L'chaim). Some recited Shehecheyanu on a new fruit (Ginzei Yosef), others saw to receive an Aliyah LaTorah, while some would daven before the amud (Divrei Yechezkel Shraga ).
Imrei Yosef of Spinka instructed his son the Chakal Yitzchok (quoted on the introduction to that sefer) to begin on his birthday a new Hanhagah Tova or new and elevated tradition on Avodas Hashem, while Hilel Omer (O.H. 139) recommended intensifying the learning of Torah with a new shiur. Toras Menachem and Sefer Hasichos on Minhagei Yom Huledes, quotes a similar tradition of the Lubavitcher Rebbe zt'l.
Ba'al Hatanya is quoted as recommending the recitation of a chapter of Tehilim that echoes the years being commemorated. (Minhagei Yisroel p. 189). Other Chasidim would attend to their Rebbe and ask for a blessing. (ibid.).
Horav Shlomo Miller revealed that he delivers a shiur on the day of his birthday (during Sukos). The Rov recommends that if a birthday is going to be celebrated for children and others, it should be by encouraging and strengthening the ties and dedication to Torah and mitzvos, as well as for thanking Hashem for the gift of past and future life
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/1/2020 11:56 AM |
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Important Numbers
