|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
|
|
|
|
|
# 2739 Goodbye Kiss?
|
|
|
Q. I'm always makpid (careful) to kiss my tzitzis during shema. Now I'm wearing a mask during davening as recommended for my age. How can I kiss the tzitzis when all I'll be doing is kissing the inside of the mask?
A. Horav Shlomo Miller's Shlit'a opinion is that you may still move slightly and momentarily your mask an kiss the tzitzis. Besides, even if this is not doable, the demonstration of appreciation and reverence for the mitzva , would remain even when the kiss is separated by the mask.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/8/2020 1:07 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2738 Lean and Mean
|
|
|
Q. On question 2712 you wrote that on Shabbat one can lean on the tree slightly, when not moving it. but one can't place a siddur on a tree. Can one leave his chair leaning slightly on a tree on an angle, so it will not get wet it rains?
A. Horav Shlomo Miller's Shlit'a opinion, as explained by Horav Aharon Miller Shlit'a is that one should not leave a chair even slightly leaning on a tree, since this would be considered "mishtamesh beilon" or using a tree. As opposed to one leaning a bit on a tree, that is permitted when the tree does not move or shake, since one has control of his body and can immediately stop inclining on it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
.
|
|
|
|
|
Posted 7/8/2020 12:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2737 The Bird that Flew Away
|
|
|
Q. When one wants to do the great mitzva of shiluach haken, does he actually have to take hold of the bird and then send it away? What happens if as he was approaching the nest, it just flew away, was he mekayem the mitzva?
A. On Talmud (Chulin 141b) there are different opinions on the proper way to comply with this mitzva, and Poskim also maintain different rulings whether one has to hold on to the bird by its wings or feet (they differ on two of Rashi's interpretations). Rambam (H. Shechita 13: 5) asserts that he has to hold on to its wings, so does the Ran and Chassam Soffer (O.H. 100) in his name.
However, Chazon Ish (Y.D. 175: 2) rules that in practice, there is no difference whether one took hold of the mother-bird and then send it away or just chased it. He also maintains that there is no prohibition to hold on to the bird, when his intention is to send it away.
Sefer Kan Tzipor relates that this was the way the Satemar Rebbeh zt'l complied with this mitzva. Similarly, Shaleach Teshalach (p. 47) quotes the testimony of many Gedolim including Horav Shach, RS'Z Auerbach, zt'l, that they complied by just chasing away the mother-bird without holding it first, as the Rambam maintains.
Poskim mention that one should be careful when approaching the nest, to have in mind to comply with the mitzva, if the mother bird just flies away by itself as often happens.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/8/2020 12:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2736 Cast a Spell
|
|
|
Q. Can you please tell me what the proper Hebrew spelling for Newmarket would be? And when writing it on a Kesubah, would it be proper to identify Newmarket (Ontario, Canada), as
הסמוכה לוואן or as הסמוכה לטאראנטא ?
A. Horav Shlomo Miller's Shlit'a opinion is that the spelling is נומארקעט (nun vov mem alef reish kuf ayin tes), without any Hasemucho.
Horav Aharon Miller Shlit'a explained that his father maintains it is spelled without an alef after the vov as New Jersey would be, because it is one single word.
Horav Dovid Pam's Shlit'a opinion is similar. However, Horav Moshe M. Lowy's Shlit'a opinion is that yo do write, "Hasemucho LeToronto."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/8/2020 12:26 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2735 A Pearl On Wisdom
|
|
|
Q. Why is the bracha on the amida of Atta Chonen, on which we pray for wisdom and understanding, be said before the bracha of Hashivenu Letoratecha or returning and keeping the Torah? Should not the observance of the Torah and mitzvos have priority?
A. Talmud (Megila 17b) explains the reason why the brocho on teshuva follows the one on wisdom, based on the posuk (Yeshayahu 6: 10) "And his heart will understand, and then he will repent and be healed." As Rashi explains "They will understand with their heart, and return to Me, and this will be their cure."
Wisdom will grant a person the will, humbleness and opportunity to do teshuva and also will direct him on the way to follow. (See Mishna Berura 115: 1).
It is also the power and holiness inherent in Torah learning that will prompt and bring a person to do teshuva.
Our sages teach in regard to why havdalah is recited on Shabbos end, in this particular brocho, because if "ein daas, havdoloh minain," without wisdom you cannot recognize and tell the difference between Shabbos and weekdays. The same principle is essential in performing teshuva.
It is interesting to note that of all the middle blessings, the only one that begins with a praise to Hashem first is "atta chonen." All others start with a supplication.
The reason may well be that in order to be successful when using our wisdom and understanding, is when we know and appreciate that it is a gift from Hashem, and only when it follows His will, it has meaning, future and opportunity.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 7/3/2020 12:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2734 Forgive But Don't Forget
|
|
|
Q. In the Shemoneh Esrei, there is an optional prayer for forgiveness where you confess your willful sins since childhood. I thought our slate was wiped clean every Yom Kippur and upon marriage, so why would we keep bringing them up, unless we keep doing them?
A. A. The Rambam (H. Teshuva 1: 3, based on Talmud Shevuos 13a) and other Poskim rule that Yom Kippur does not absolve and forgive sins committed, unless one does proper teshuva and repents on them completely. Therefore one may still have to continue the teshuva efforts and praying for help and forgiveness, even after Yom Kippur.
Besides, there are many madregos and steps in the scale of the teshuva process, including teshuva meahava, or repentance based on pure and sincere love to Hashem. If achieved, the sins once committed, actually turn now into mitzvos. That is a long and continuous process that likely involves a complete lifetime of worthwhile effort and praying.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 7/3/2020 12:13 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2733 The Making of a Name
|
|
|
Q. Teshuvos Betzel Hachachma (3:41) writes that one shouldn't name a shul or other holy place after a mechalel shabbos, for example, if a frum person wanted to donate a shul in memory of his parents who were mechalelei shabbos, they shouldn't mention the parents names. If I want to donate something liluy nishmas my grandparents who were not frum, what should I do? I am thinking along the lines of, sponsoring the printing of a sefer, donating sfarim to a shul, or contributing a significant amount to building a shul. Can it be written that these things were sponsored liluy nishmas my grandfather? Would it make a difference if nobody in the shul knows who they were and that they were mechalel shabbos?
A) On question 2565 regarding shalach manos to a non-frum individual, we wrote: It may depend on the reason why he does not keep mitzvos yet, since he may have never been educated or informed on Torah values. Thus he may be regarded as a “tinok shenishba,” and only accidentally a non-believer. (See Piskei Teshuvos 695: 11).
See also similar question 647 and 1707 regarding mourning for non-frum relatives and question 254 concerning the appending of the term a”h to the name of the deceased, if the deceased was not observant.
As mentioned in the last answer, it also depends on the traditions of the shul.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/3/2020 12:01 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2732 Find Your Holy Tongue
|
|
|
Q. the Piskei Teshuvos siman 154 os 37 says that it is a problem to write names of donors inside a shul in any language other than lashon hakodesh - is this really a problem? Would it make a difference if it is written on the Aron Kodesh or Sefer Torah, as opposed to a less holy place?
A. Horav Shlomo Miller's opinion is that certainly it is better to have everything written in lashon hakodesh, however if need be, names and similar could be also inscribed in another understandable language, in honor of the givers and their families. It would also depend on the existing traditions of the shul.
See also Chashukei Chemed (Shabbos 115a) that permits placing a label on the atzei chaim of a Sefer Torah that certifies to the successful computer checking of the sefer and is not written in Hebrew. He proves his point from the fact that the containers of the shekalim collected and stored in the Beis hamikdash itself, were also labeled with the customary Greek numbers used in those days (Shekalim 3: 2).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/3/2020 11:59 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2731 Stone Deaf and Mute?
|
|
|
Q. Do you need to eulogize the departed one at the time of the unveiling of the matzeva? How about if the deceased did not like at all speeches and eulogies?
A. Recent Poskim do mention the tradition to say hespeidim and eulogies at the time of the dedication of the matzeiva, in honor of the departed and his family. (Menuchas Moshe 104, Levushei Mordechai 2: 140, Minchas Yitzchok 3: 51, Kol Bo and others).
Due to the tradition that hespedim are usually said, Poskim place restrictions as to when the hakomas hamatzeiva ceremony can be done, thus avoiding it in days when thachanun is not recited etc.
As far as the deceased disliking eulogies, likely it would follow the same rules as the hespedim said at the time of the levaya.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/3/2020 11:41 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2730 More Fast Talk
|
|
|
Q. I heard in a shiur that some people fast on Erev Shabbos Parshas Chukas and unlike other ta'anesim that depend on the day of the month, this one does not have a specific date, but it has to do with this parsha. What exactly are we talking about?
A. On question 2247 regarding the source for some fasting on Erev Shabbos Parshas Chukas and why would there be a fasting day on Erev Shabbos when we usually avoid it, we wrote: "Magen Avrohom (580: 9) and Mishna Berura (580: 16) quote the Tanya, that on Erev Shabbos Parshas Chukas, yechidim or some individuals accustom to fast. (Oz VeHadar Mishna Berura explains that it refers to the Arizal’s teachings (Shaar HaKavannos of Rav Chaim Vital, Drushei Tikkun Chatzos 1 and Pri Eitz Chaim, Shaar Tikkun Chatzo 3).
The reason given, is that on that day (in the year 1242), twenty (or twenty four) wagons replete of Sefarim Gemaros. Talmudic literature including many works of the Baalei Tosafos and other priceless and irreplaceable manuscripts, (it predated the printing age), were burned in Paris by agents of the Church and King Louis IX.
Magen Avrohom adds that it is “worthwhile for every Jew to cry for the burning of the Torah.” He then proceeds to tell of a customary annual fast specifically for this purpose, on Erev Shabbos Parshas Chukas.
Additionally on year 5408 (Tach) – 1648, two great European communities were destroyed.
The cause that it was instituted on the day of the week (Erev Shabbos) rather than on the day of the month, as all other days of fasting are, is because it was spiritually revealed to them that they should fast then, by using the Targum translation on “Zos Chukas Hatorah”
Moed Lekol Chai (quoted by Nitei Gavriel – Bein Hamtzarim 1: 1: 3) mentions that on that Friday, as he remembers from his younger years in Izmir, people would refrain from leaving home and would try to arrange all that was needed for Shabbos on the prior Thursday. Even in his present day, he adds. people avoid traveling from city to city. He further quotes from Kisvei Hakodesh, the tradition to awake early and recite the Kina or lamentation of “Shaali Serufa Baesh.”
We may add to the above that the Targum on "Zos Chukas Hatorah" is "Do gezeras ora’yso" meaning, this is the gezera (decree) to the Torah. There seems to be a different version on the Targum adding a vav or "VeDo" on day "Vav" or the sixth day, Friday, became gezeras ora’yso (Shibolei Haleket 263).The Torah is foretelling the future tragedies that will occur, and we now mourn the great loss to the Torah that happened on that day.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/3/2020 11:27 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2729 Blessings Without Disguise
|
|
|
Q. If one eats a meal in a public park with his children, when benching what harachaman should one say?
A. On question 2548 regarding someone staying in a Jewish hotel or traveling El Al, whether one should say the blessing for the host after eating and reciting Birchat Hamazon, we wrote: "Mishna Berura (193: 27) rules that one who recites birchas hamazon at a Gentiles house should say; Horachamon – The Merciful should send us many brochos in our ways and our stays forever. He may also say; Horachamon – should bless the baal habais – referring to the provider of the meal.
Chashukei Chemed (Brochos 46a) rules that the same applies to one traveling by plane. He quotes Horav Eliashiv Zt”l, that even one paying for his meal, should bless the provider, since without their help to provide a kosher meal, they would go hungry.
Horav Shlomo Miller’s Shlit’a opinion is that it is proper to say the Horachamon. However, when only the food providers or caterers are Jewish, (as is common in Pesach Hotels), one should mention in the blessing instead of “baal habbais” or the owner of the facility, the term “baal hamazom” or the food provider."
The Rov's opinion is that when eating one's own food at a park or any other public facility, one should only bless his family and children. If there is a separate food provider, he should also be included.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/1/2020 4:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2728 A Monumental Cover Up?
|
|
|
Q. What is the source for the ceremony of placing and dedicating a matzeva, is it an obligation? If the ceremony was postponed (see question above), does the monument have to stay covered until the ceremony?
A. An early source for hakomas hamatzeiva is Yaakov Avinu erecting a monument on Rochel's grave (Bereishis 35: 20). Mishna (Shekalim 2: 5) establishes that obligation and payment dues, to erect a tombstone as asserted by the Tur, Shulchan Aruch (Y. D. 348: 2) and Teshubas Horashbo (56). The Zohar, the Arizal and Sefer Chassidim (738) also place great importance and significance on the monument named nefesh or soul.(See Gesher Hachaim, Kol Bo and others).
Nitei Gavriel (Avelus 2: 67: 3) writes that "after researching all sforim dealing with the traditions of communities, chevros kadishos, avelus and related topics, he could not find a source for the order of the ceremony of hakomas hamatzeiva." He mentions, what is actually said and recited, depends on each community and the sidurim and similar texts they use.
Horav Shlomo Miller's opinion is that the custom that some have to cover the matzeiva with a cloth or similar before the dedication ceremony when it is unveiled, has no basis on Halacha or our traditions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 7/1/2020 3:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2727 A New View on the Birds
|
|
|
Q. Since Rav Miller paskened (ruled) that you can do shiluach haken on a nest with geese eggs, can various people do it, each taking just one egg? When they return them as you wrote, can someone else also repeat and then put it back?
A. Shulchan Aruch (Y.D. 292: 1) rules that one complies with the mitzva of shiluach haken by just taking one single egg. Sefer Shaleach Tesahlach (p. 15) quotes Horav Chaim Kanievsky Shlit'a and other Gedolim, that indeed a number of people can comply with the mitzva, each taking just one single egg.
One complies with the mitzva when sending away the mother-bird, and taking and lifting the egg with a proper kinyan. (An acquisitive act, such as lifting it over three tefachim - about 30cm. or 12 in.). If one then proceeds to place the egg back into the nest and is mafkir (removes his ownership) from it, if the mother-bird returns and sits on the egg, Horav Shlomo Mille'r Shlit'a opinion is that, a second person could also now comply with the mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/28/2020 3:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2726 A Stone With a Heart
|
|
|
Q. I ordered a matzeva for my aunt who doesn't have any children in Canada. Because of the traveling restrictions they will not be able to gather together for a while. Can the ceremony of dedication be postponed for over a year, until we can all join?
A. See next question regarding the obligation and the origins of placing a matzeiva and the ceremony involved. There are different traditions as to when a matzeiva should be erected, some do it at the end of the shiva. (Gesher Hachaim 28: 2: 1, mentions that this is minhag Yerushalaim, See also Minchas Yitzchok 4: 107). Some place it at the shloishim. ((Even Yaakov 46 and others). More common is to do it at the year or before. (Beis Lechem Yehuda (376). see also Kol Bo (3: 37).
Horav Shlomo Miller Shlit'a always advises that one should follow One the traditions of his family or congregation.
The dedication ceremony could indeed postponed as the act of hakomas hamatzeiva is indeed a time for reuniting and strengthening the family ties and maintaining our spiritual sources and traditions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/26/2020 5:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2725 Back Answer
|
|
|
Q. Can a man rest on a hammock since he is laying parkedon or on his back which is assur?
A. On question 1665 regarding laying on ones back by the chiropractor instructions, we wrote:
"Mishna Berura (239: 6) rules that it is a severe prohibition to lie flat on ones back or front (parkedan). Shalmas Chaim (226) permits awakening someone sleeping in that position.
Although from the Talmud (Brochos 13b), Rashi, Rishonim and Poskim it would appear that the prohibition applies only when someone is sleeping, some Poskim maintain that one should always avoid lying flat on ones back (Divrei Yisroel 3: 137, Piskei Teshuvos 239: 8, et. al.). However, even the above permit, when there are medical issues involved (ibid.).
Medical doctors we consulted were unaware of a natural biological sex arousal reaction in our days when lying in that position.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient in medical need."
In regard to resting on a hammock. the Rov's opinion is that since one lays in an oblong or semi-oval position as opposed to flat, one can be lenient,
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/26/2020 4:50 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2724 Value of the Deutsche Mark
|
|
|
Q. Re- Questions (2722 - 2723) above If it is recommended to remove tattoos, does that apply also to the numbers that were tattooed by the Germans ym's?
A. Chashukei Chemed (Shabbos 105b) addresses this Shaila and asserts that even according to the opinions that there is a prohibition on maintaining a tattoo (See questions above), it only applies to the ones that were done forbiddingly and certainly not to the numbers tattooed of the concentration camp inmates. (Many would even carry them openly as a sign of honor in remembrance of the Kedoshim and what they went through, and as a sign of the eternal survival of Am Yisroel).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a.
|
|
|
|
|
Posted 6/26/2020 12:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2723 Mind The Gap?
|
|
|
Q. See question (2722) on tattoos above. Are they a chatzitza for the tevila of women.
A. On question 542 we wrote: "Poiskim rule that stains that have no substance to them, and they just present a superficial coloration of the skin, such as an iodine or a weak ballpoint stain, on the onset they should be removed when possible. (Har Tzvi Y.D. 163, Pische Zuta 198: 26, Shiurey Shavet Halevy 198: 17, Chut Shani 198: 23, Pischei Halocho 2: 296)
However in regards to tattoos, Horav Shlomo Miller’s Shlit’a opinion is that she is permitted to immerse without having them excised, since the stain is under the skin."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/26/2020 12:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2722 Question Mark II
|
|
|
Q. Re- questions on tattoos,(2707 - 2708). Thanks so much for the information. A ger who had tattoos done in his early days before he converted, does he have to remove them now that he became Jewish? The same would apply to a baal teshuva? Is it better to remove them?
A. Minchas Chinuch (35) maintains that it is improper to maintain the tattoos as one transgresses on the prohibition of "following the ways of the nations."
Yesodei Yeshurun (39 Melochos) debates whether one who has a tattoo and does not remove it, may constantly transgress on the prohibition of kesubas k'aka'a.
Horav Shlomo Miller's Shlit'a opinion is that he is not obliged to remove them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/26/2020 12:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2721 Zoom In
|
|
|
Q. If we do a siyum by Zoom and each person eats his own food with his family, is that considered a seudas mitzva?
A. On question 2621 we wrote regarding a siyum Erev Pesach, if it can it be done by phone, online or Zoom, we wrote: “On question 198 we mentioned: If you learned together (a tractate of the Talmud) with a group but now are on vacation somewhere else, can you join (the siyum fleishig banquet during the nine days) via telephone? We answered; Horav Shlomo Miller’s Shlit”a ruled that if you learned the whole tractate you can join the siyum via telephone. However, if you did not study, you cannot just dial - a- siyum. Similar opinions are to be found in other Poiskim (Mekadesh Yisroel, Pesach 256, et al.).
Likewise if one learned the Masechta to be finished and is on his way to the siyum he could join the siyum via telephone or online.”
In our singular situation when a very dangerous pandemic is raging the Rov’s opinion is that since there are grounds as is for people not fasting, one may join in need, a siyum on the phone or online."
Therefore, if every participant in the siyum, eats his own seuda with his family and friends, it is considered a seudas mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/22/2020 12:21 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2720 A Clean Break
|
|
|
Q. When we are davening on the backyards is there a concern with droppings of animals such as raccoons, cats, birds, etc.?
A. On question 2528 regarding davening when a litter box for cats and dogs is inside that family room, we wrote" Shulchan Aruch (O.H. 79: 4-5), rules that one may daven next to the waste matter produced by animals, if it does not produce a distressing or bothersome smell.
Some Poskim are stringent even when there is no smell, as long as the refuse is still fresh. However, Eishel Avrohom , Avnei Choshen (p.. 410) and others (See Piskei Teshuvos ibid.) maintain that the tradition is to be lenient.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient when there is no smell. Cats usually cover their waste.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 6/21/2020 5:51 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
