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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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2489 Holy Name or Unholy Shame?
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Q. How could they use the Babylonian names for the months, were they not the idolatrous names of their avoda zarah? (See questions 2487-88 above)
A. As mentioned above quoting Ramban rather than remembering the Exodus, the Sages of the time decided that more appropriate was to in some way commemorate the latest deliverance from the nation they had been redeemed from. They did so by taking the very same idolatrous month names of their previous exile and turning them into Jewish names.
The name Tamuz was an avoda zarah, as it is written (Yechezkel 8: 14): And behold there the women were sitting, making the Tammuz weep. Rashi explains it was the statue of an idol, although Radak maintains it was the image of a false prophet.
The Rebbe of Rizhin zt'l (Gam Ani Odecho p. 20) added that the Sages of that time embedded kedusha into those names. Based on this principle, the Sages expounded the names of the months - e.g. Elul is an acronym for "ani ledodi vedodi li" (I am to my beloved, and my beloved is to me”), and Nisan is the month of "nissim" (miracles).
Even though the names of the months are linguistically speaking Babylonian or Persian, they were adopted by the Jews with the understanding that they were Divinely inspired names, and are also laden with Cabbalistic meanings. (See Torah Shleima 10 - 11).
The process of embedding kedusha into those names and by extension to the people returning from Babel, that was so essential to their return to Eretz Yisroel, was accomplished by Ezra, and could be the reason why we observe his yohrtzait on the ninth of Teves, when many others we don't, such as the Avos or Aharon Hacohen.
See also questions 1650, 1654 and 2180 in regard to reciting tehilim when facing a cross in an adjoining cemetery or kidush levana on the street, since all Ontario vehicle plates have a cross on them; or the use of coins, stamps or utensils that have a religious symbols on them, that are used in our days only as a decoration. (Shach ibid., Chochmas Odom 85,1, see also Igros Moshe Y.D. 1: 69 in regard to a medallion or an award and Igros Moshe Y.D. II, 53 regarding teaching Greek philosophy). Poskim argue that since the idols of the Babylonian month names are no longer worshiped or revered, there is no prohibition mentioning them.
Horav Shlomo Miller Shlit'a pointed out that the reason these names could be used, may be because the different idols were named after the already existing names of the months and not the opposite.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2020 11:54 PM |
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# 2488 Keeping Up To Date
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Q. Why is there some reluctance to the use of the names of the secular months in our days, while we accepted totally the use of Aramaic names of months, such as Tishrei, Cheshvan etc.? Why not keep the Torah names for the months, such as Chodesh Harishon, Sheni. etc.?
A. The most prominent and accepted answer is given by the Ramban (Shemos 12: 2), who explains that the names of the months came with us from Babel (Talmud Yerushalmi- Rosh Hashanah 6a). The reason for this is that in the beginning when the Torah was given, the order of the months was as a remembrance of the Exodus from Egypt, but when we left Babel and the posuk (Yirmeyahu 16: 14-15), was fulfilled: "That it shall no more be said: Chai Hashem, Who brought up the Bnei Yisrael from the land of Mitzrayim, rather Chai Hashem, who brought up the seed of the House of Yisrael from the land of the north. Therefore, we returned to calling the months by the names by which they were called in Babylonia, as a reminder that there we stood and from there Hashem drew us out. For the names Nisan, Iyar, and the others are Persian names and are only found in the books of the Babylonian prophets (Zechariah 1: 7, Ezra 6: 15, Nehemiah 1: 1) and in Megilas Esther (3: 7). Therefore the verse says, "In the first month, which is the month Nisan," similar to, "They cast pur, that is, the lot" (ibid.). And until today the nations in the lands of Persia and Media call [the months] Nisan and Tishrei and all the rest like us. And these [names] recall through the months the second redemption just as we did until now for the first one.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2020 11:10 PM |
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# 2487 That Time of the Month
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Q. Is it better when using the secular date, to write numbers for the months instead of the names of the months, since they may have some avoda zarah deities connotations?
A. On question 94 (with some additions) we wrote: "Maharanm Shick (Y.D. 171), vehemently decrees not to inscribe a non-Jewish date on a matzeivah. He considers it to be the proscribed by the Biblical injunction of “The name of strange Gods you shall not mention” (Shemos 23,13). On the same vein, Maharam Ash, (end of Imrei Yosher, see Tzitz Elezer Y.D. 38) portrays the one who uses non-Jewish dates, as one who disowns and renounces his own traditions and values.
[Chasam Sofer (Droshos 7 Av 5570) emphasizes not only the worthy use of the count from the Creation of the universe, but despises those recent innovators that date the number of years since the birth of the Christian messiah. Since he thus demonstrates that he has no portion in the G-d of Yisrael. Similar stringent rulings are expressed by other poskim (see Sefer Get Pashut 127:30, Hillel Omer Yoreh Deah 62, Yayin Hatom Orach Chaim 8,Beer Moshe 8:18).]
Other Poiskim, however, do not see using the common date as an infringement, since it is not done with the intention of honoring anybody in particular, just as a convenient and conventional system of timing, used worldwide.
[Yabia Omer (Y.D. 3: 9), maintains that there is a very strong possibility that the secular date does not correspond at all to the birth of Yeshu. He reasons therefore that since they are not truly related, there is no Halacha prohibition.See also Tzitz Eliezer (9: 14]
Poiskim also advise to use a qualifier, such as L’misparam (to their counting, added to the date. (Darkei Moishe Y.D. 147, Meor Yehoshua 38, Mishmeres Sholom 84, Yabia Omer Y.D. 3,9 et. al.)
Horav Shlomo Miller’s Shlit'a opinion is, if possible, one should avoid the use of non-Jewish dates or the name of their holidays. When this is not an option it is permitted. (It is also recommended to use the acronym Xmas, rather than the full name)."
Tzitz Eliezer (ibid.) maintains that since the names of the months are based on names of avodah zarah, it is preferable to avoid using them. Rather, one should use the month’s number,
However, using numerals may also transgress on the mitzva of having to count months to the date of exiting Mitzrayim. See next questions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2020 11:03 PM |
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# 2486 Play Your Cards Right
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Q. I have a metrocard (half-price or unlimited). Is it permitted for me to give it to my mechallel Shabbos brother who wants to travel on Friday night? Or should I refuse to give it to him, and let him buy his own and travel regardless?
A. See question 2485 above. Horav Shlomo Miller's Shlit'a opinion is that if it is unlawful to permit someone else to use your card, certainly you should not allow him to use your card.
Besides, giving him a card to use during Shabbos, could be prohibited as "messayea" or helping someone commit a sin.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/5/2020 12:29 PM |
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# 2485 Have Card - Will Travel?
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Q. When a person uses a metrocard, he can use it again for free within 90 minutes of the previous use (in order to transfer to another bus). Is it permitted to give it to his wife so that she can use it within 90 minutes, or is it gezel? When a family buys an unlimited monthly metrocard (unlimited rides for the whole month), can they share it among the family members (sometimes the father uses it, sometimes the wife, sometimes the son, sometimes a friend), or is it gezel for anyone other than the purchaser to use it?
Q. When a person buys an unlimited metro card, which says non transferable, is it permitted to share it within the family as necessary, or only the person who physically bought it can use it?
A. Horav Shlomo Miller's Shlit'a opinion is that since the rules of bus and train tickets and cards differ between cities and countries, one has to inquire from the customers services on the rules of the particular company one is using. If it is not allowed it would be gezel or stealing and therefore prohibited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/5/2020 12:20 PM |
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# 2484 Siyumim Without an End
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Q. I am working to a proficiency in Mishnayos. I learn 6 Mishnayos a day and review the Mishnayos done in the previous 8 days. When I complete 18 chapters, I add a separate learning period of reviewing 18 chapters daily. The idea is to review often enough that I may become familiar enough with Mishnayos in order to review 18 chapters daily and complete all of Mishnayos every month.
Question 1: In my review of 8 days previous days' learning, when I complete a Seder, I in fact complete it every day for a nine-day stretch. Does this qualify for nine separate seudos mitzvah of a Siyum on each of those days?
Question 2: Once I have reviewed enough to learn 18 chapters daily, do I make a Seudas Siyum every time I complete a Seder and/or every month when I complete all 6 Sedarim?
A. On question 211 regarding multiple consecutive siyumim, due by learning the same mesechta again,we wrote: "There are a number of sources for celebrating a Siyum at the end of learning a complete Mesechta (Talmud Shabbos 118b, Bava Basra 121a, Midrash Shir Hashirim 1, Midrash Koheles Rabo 1), it would seem from all of them that it does not make a difference how many times or when you have learned the same Mesechta, when you finish you rejoice at the end of the mitzvah with a Siyum.
Shem Mishmuel (parshas Miketz), sees in every Leil Shabbos meal, a Siyum Seuda, celebrating the end of the creation of the world, even if we do commemorate so every single week. Moreover, Responsa Shem Mishimon (O.H. 2:4) considers the Melave Malka Seuda as a Siyum for all the feasts and the mitzvois of Shabbos.
A well-known story of Rav Zelig Reuben Bengis Zt”l describes how this extreme masmid would every some months rejoice with a Siyum Hashas. On one occasion, he repeated the Siyum only days after the last one, and his friends were wondering how could he have ever finished the whole Shas in such a short period of time. He explained that this was a separate Siyum, he achieved concurrently by using all spare minutes during his day over the years.
Horav Shlomo Miller’s Shlit’a opinion is that indeed you can make a Siyum every time you finish reviewing, and it would count as a Seudas Mitzva on the nine days too."
The Rov maintains that the same applies to finishing a complete seder of mishnayos, and a siyum could be done by each one.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/5/2020 12:03 PM |
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# 2483 Keep the lights On
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Q. If a person knows that his frei (non-religious) parents will extinguish the Chanukah candles on Friday night before going to bed, should one still light in his house, or is one being machshil them and better not to light?
A. On question 2472 regarding one that does not sleep with his parents Friday night since they are mechallelei Shabbos and therefore he sleeps in a different house to avoid seeing the chillul Shabbos, we wrote: Horav Shlomo Miller's Shlit'a opinion is that you should light in your parents home which is your principal residence, after plag before Shabbos and then travel to your Shabbos host.
The Rov pointed out that lighting by the parents may have a good influence on them.
Of course, the Rov added, that if he knows that his frei parents will extinguish the Chanukah candles on Friday night before going to bed, he should better light by his friend that is hosting him for Shabbos.
He may also just place enough oil for the lights to stay on a half an hour after the earliest time of Tzeis, (beginning of night), and ask his parents to kindly not extinguish them before.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/5/2020 11:46 AM |
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# 2482 Women's Praise
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Q. Are women obliged to say hallel on Chanuka as they are on lighting the menorah since they were also included in the miracle? Can they just say a few tehilim of praise to Hashem in case of need?
A. Poskim disagree Moadin Uzmanim (2: 146) quotes Tosafos (Suka 38a D'H Mi) that they are obliged on reciting hallel in Pesach since they were also included in the miracle and that applies to Chanuka too. (Minchas Pittim 683, Hisorerus Teshuva 1: 51, Igrois Moshe 1: 190, Shevet Halevy 1: 205, Hagrach Kanievsky Shlit'a).
However, many quote the Rambam (H. Chanuka 3: 14), who rules they are exempt. (Sdei Chemed M. Chanuka 9, quoting Binyan Shlomo, Beis Sheorim O.H. 359, Minchas Shlomo 2: 58, Yabia Omer 6: 45 and others).
Yeshuos Yaakov (422) maintains that they are not bound to say it, but it is recommended they do.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Sdei Chemed (ibid.) also quotes opinions that they comply with any mizmor of thanks and praise to Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 1/3/2020 10:44 AM |
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# 2481 Never Too Early?
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Q. Once Shabbat has ended, is it better to light the menorah in the shul before maariv, so at least it will stay on a half and hour or close to it. If lighted after maariv, it will have to be put out after five or ten minutes for security reasons, since everyone is rushed to go home to light.
A. It is clear from Shulchan Aruch (O.H. 681: 2) that maariv is recited before lighting the menora and according to some Poskim havdalah also preempts hadlakah of the lights, since it is more frequent and todir is first.
Horav Shlomo Miller's Shlit'a opinion is that indeed that maariv should be first. In regard to extinguishing the menorah after davening. we wrote on question 422: Horav Shlomo Miller’s Shlit'a opinion is that if possible one should maintain them on for the full half an hour, however if no one is going to be there you may put out the lights or at least leave one on."
On question 2471 we wrote: Horav Shlomo Miller's opinion is that if one can instruct the security person or any other Gentile that stays, to extinguish the candles after a half an hour one should do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/3/2020 10:43 AM |
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# 2480 See the Light of Day
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Q. Why is it that when lighting the menorah in shul in the morning no brocho is recited as is done at night?
A. The tradition of lighting a menorah in shul during the morning tefila of Chanuka is mentioned by Pri Megodim (E'A 670: 2). Nahar Mitzraim (Chanuka 12) writes that this was the custom of Yerushalaim and the Egyptian communities because of Pirsumei Ness or publicizing the miracle . Meishiv Devorim (Y.D. 232) mentions that this was also the minhag of Ashkenassi congregations such as Pressburg.
Binyan Shlomo (38), Shvilei Dovid (671), Levushei Mordechai (2: 63) and others explain that the reason for lighting during the day is to comply with the Rambam's opinion that there was kindling of the menorah in the Beis Hamikdash, when a light was found extinguished during the morning Hatovas Haneros.
Horav Shlomo Miller's Shlit'a opinion is that although there is Pirsumei Ness in the morning kindling also, no brocho is recited since "Shraga Betahara Mai Ahany" or a light during the day does not provide much benefit. (See similar Shev Yaakov O.H. 15 and Ohr Sameach - H. Chanuka 3: 3).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/29/2019 1:43 PM |
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# 2479 The More The Merrier?
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Q. In a minyan where they usually make some hosofos (calling additional persons to the reading of the Torah during Shabbos), there is a constant debate between the attendants if you can do the same when one reads from three Sefer Torahs as in this week's parsha. What is correct?
A. Aruch Hashulchan (684: 4) maintains that no hosafos should be added on the first Sefer Torah, when three seforim are read.
However, Mishna Berura (ibid. 9) disagrees and permits when it is usually done on other Shabbosos.
Horav Shlomo Miller's opinion is also to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/29/2019 1:33 PM |
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# 2478 Know the First Thing About the Second
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Q. If someone forgot to say Al Hanisim in the amida of Chanuka, it says that he can say it in Elokay Netzor, before Yehi leratzon imrei pi, is that the first or second time one repeats that phrase?
A. Indeed Mishna Berura (682: 4) mentions that similarly to one forgetting Al Hanissim when reciting grace after the meal, that Rema opines he should say it by the Horachamons, if one forgets in the amida he should repeat it in Elokay Netzor, before Yehi leratzon imrei pi.
Kaf Hachaim (ibid.), Kovetz Halochos (Chanuka 17: 3) and others mention that it should be recited after saying the first time Yehi leratzon imrei pi, but before repeating it again at the end of Elokay Netzor, as it is then considered still as a part of the amida.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/29/2019 1:24 PM |
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# 2477 In The Right Place
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Q. In a shul that usually the menorah is placed on the south side and the one lighting the menorah stands in the back of the menorah facing north and begins lighting from the west towards the east.
If for some reason they began this year lighting from east to west, since the one lighting the menorah was facing south, should the now change?
A. Mishna Berura (671: 43) quoting Chassam Soffer (186), rules that indeed the menorah should be placed on the south side of the shul. The one lighting the menorah should stands at the back of the menorah, between the menorah and the southern wall, facing north and he should begin lighting from the west towards the east. The first light is thus at the mizrach, by the Aron Hakodesh.
However, there are some dissenting views that maintain the menorah should be placed next and close to the southern wall without any space in between, while the one lighting faces the southern wall and begins lighting from west towards east (See Piskei Teshuvos 671: 13). Nevertheless, since the minhag of that shul was already to follow the Mishna Berura's opinion, even if the started this year differently, they should return to their minhag.
Divrei Yisroel (ibid.) and Mahari Bruno (39) opine that even congregations that follow the dissenting minhagim, should change to the opinion of the Chassam Sofer, since it is main.
Horav Shlomo Miller's Shlit'a opinion is that they should return and set the menorah as they always did, since the minhag of the Chassam Soffer and Mishna Berura is mostly accepted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/29/2019 12:51 PM |
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# 2476 Better Late Than Whatever
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Q. I'm invited to a Chanukah party in another section of town and I'm being picked up about a half an hour before the shekia to be able to attend. Should I light candles before I leave or after I come back around 10 PM? Can I just light or participate with some money with my host?
A. On question 421 regarding lighting Chanuka candles before sunset we wrote: "Shulchan Aruch (O.H. 672: 1) rules that “you do not light the menorah before the shkiah – and one opinion is that in need you may light after plag hamincha” [one and a quarter hour (zmaniyos) before nightfall]. Mishna Berura (ibid. 3) adds that you can light with a brocho.
Nonetheless Shevet Halevy (4: 66) advises that it is better to light using an agent and on the right time rather than lighting oneself before the shkiah (after plag). A few Poiskim also maintain that you should avoid kindling before the shkia and if you have too you should not recite a brocho (Piskey Teshuvos ibid.Nitey Gavriel, Chanukah 3: 11).
Horav Shlomo Miller’s Shlit’a opinion is in general to avoid kindling before shkiah unless it is utterly necessary, such as Erev Shabbos when we do recite a brocho."
The Rov's opinion is that in your case it is better to light at night, when you return home at night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/29/2019 12:21 PM |
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# 2475 Make Yourself At Home
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Q. One who is invited Shabbos Chanuka to a friend's simcha and will be eating with them at the night seuda, while he will be sleeping with another family and eating the day's seuda in the shul's banquet hall, where should he light the Chanuka menorah?
A. Horav Shlomo Miller's Shlit'a opinion is that he should light at his main host, which is baal-simcha, and provider of the Shabbos Friday-night seuda.
The reason is that his overnight stay at another's family home, was likely arranged by his host and they are just being their shluchim or representatives. Had his host had the capabilities, he would have invited them to stay in his own home.
He can light his own menorah or contribute some money to share with their host.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 12/27/2019 12:13 AM |
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# 2474 Easy Money
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Q. How much is the amount of money to be contributed when one is yotze menorah lighting by joining his host?
A. Horav Shlomo Miller's Shlit'a opinion is that the minimum amount would be a nickel which is the smallest coin that can be still used in Canada. It may be different in the United States where a penny is still viable currency. However,
the Rov stressed that one should treat his mitzva contribution with
the expected dignity and honor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2019 12:10 AM |
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# 2473 Not Sleeping Away
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Q. If a person is not eating or sleeping on one of the nights of Chanukah, (he is staying up the whole night learning in a beis medrash), does he still light in his house, even though he is not using his house?
A. Horav Shlomo Miller's Shlit'a opinion is that he has to light in his home before he goes to spend the night in the beis hamedresh.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2019 11:58 PM |
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# 2472 There Is No Place Like Home
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Q. I have three options of where to light erev Shabbos Chanuka:
1. by my parents, with whom I live during the week
2. by my Shabbos host where I will be eating the Friday night seuda
3. by my host where I will be sleeping Friday night, as I do not sleep with my parents Friday night since they are mechallelei Shabbos and I sleep in a different house to avoid seeing chillul Shabbos.
Which is best?
If I should light by one (or both) hosts, could I just give them a quarter instead?
A. Horav Shlomo Miller's Shlit'a opinion is that you should light in your parents home which is your principal residence, after plag before Shabbos and then travel to your Shabbos host.
The Rov pointed out that lighting at the parents home, may have a good influence on them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2019 11:42 PM |
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# 2471 How Did That Turn Out?
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Q. We usually extinguish the Chanuka lights in shul after maariv since people go home and it may be dangerous to leave lighted candles on. Is it better to ask the security man to extinguish them after a half an hour?
A. On question 422 we wrote: "Some Poiskim maintain that in a shul you do not need to leave the candles lit for a half an hour, it suffices for them to be on as long as the mispaleleim are there. It is different from a private dwelling were the publicizing is done for the people in the street and originally when this mitzvah was established, they were there for a half an hour. (Binyan Av p.46, Leket Hachanuka p. 183, Rivavos Efraim 59) Others agree in principle with the above, but suggest that lekatchila, on the onset one should put enough oil and if possible maintain them lit for a half an hour (Teshuvos Vehanhogos 4: 171,Yalkut Yosef, Moadim p.203, Netzach Yosef p.160). Melamed Lehoil (1: 121) adds that you may complete the missing time by kindling in the morning during shacharis. Other Poiskim are more stringent and permit extinguishing the lights only when there is a fire danger or other significant need. (Shevet Halevy 8: 156,)
Horav Shlomo Miller’s Shlit'a opinion is that if possible one should maintain them on for the full half an hour, however if no one is going to be there you may put out the lights or at least leave one on."
Horav Shlomo Miller's opinion is that if one can instruct the security person or any other Gentile that stays, to extinguish the candles after a half an hour one should do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2019 11:26 PM |
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# 2470 Enlightening the Lighting
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Q. We will be traveling during Chanuka, and we are taking with us a few small tin menorahs with candles, for myself and the children. Can we on Shabbat use one of those menorahs to light the Shabbat candles? We would set that menorah separate from the others and with only two candles lit on it, as opposed to the six candles the others will have. Is that permitted? Could we use the shamashim of all the menorahs as Shabbath candles instead?
A. As mentioned in question 2462 above, Mishnas Sochir (O.H. 2: 205), Kinyan Torah (6: 47) and others, permit the use of a menorah that was used for Chanuka candles for another mitzva use, such as Shabbos candles, a seudas mitzva or learning Torah. However they should not be used for non- mitzva activities.
Horav Shlomo Miller’s Shlit’a opinion is that one should light the menorahs first using the shamoshim as always. After the Chanuka candles were lit, the shamoshin should be turned off and then placed in their usual location by each menorah. They should then be lit as Shabbos candles, by the spouse or daughters as they usually do.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/22/2019 9:49 PM |
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Important Numbers
