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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2419 Giving a Giving Education
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Q. A bachur who makes some money (such as when he leins or participates in a learning program) but is generally dependent on his parents for his sustenance, is he obligated to give maaser from the money that he makes?
A. Poskim mention that a bar mitzva bochur should begin giving maaser as he also complies with other mitzvos (Beorach Tzedaka 3: 7, quoting R"P Sheinberg and R"N Karelitz Shlit'a).
As far as he being considered an oni or poor and exempt from maaser, as mentioned in the prior question, Shulchan Aruch (248: 1) rules that everyone is obliged to give tzedaka, even one who himself depends on charity to survive. See also Orchos Rabbenu (3: p. 138) quotes Chaye Adam (p. 295: 5) and Chazon Ish, assert that even the impoverished that survive by receiving tzedaka are obliged in the mitzva of tzedaka.
However. Mishne Halochos (2: 152) relieves an oni from giving maaser. Beorach Tzedaka (ibid.) maintains that most Poskim exempt him from giving maaser.
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 11/22/2019 12:51 PM |
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# 2418 A Gift for Gifts
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Q. Is there an obligation to give maaser kesafim (tithes of one tenth) of one's earnings to the poor?
A. Shulchan Aruch (248: 1) rules that everyone is obliged to give tzedaka, even one who himself depends on charity to survive.
Rambam (H. Maatonos Aniyim 7: 5), writes that the most desirable way of performing the mitzvah of charity is to give up to a fifth of one’s financial resources. Giving one-tenth is an ordinary measure; giving less reflects stinginess.
The first reference of maaser kesafim appears in the narrative of Avraham Avinu and Yaacov.
On the statement of Yaakov Avinu: “And all that You will give me, I shall surely tithe for You” (Bereishis 28:22), Baalei Tosafos quote a Midrash: “Yaakov Avinu enacted the tithing of one’s wealth.”
Poskim disagree as to what kind of mitzva this is. Some consider it a biblical mitzvah, however, most see it as either a rabbinic enactment derived from the mitzva of tithing crops, (Taz Y.D, 331: 32) or as only a minhag or tradition.
Tosafos (Taanis 9a D'H Aser) quotes from Sifri, that the instruction to tithe is not limited to the produce of the field, but applies rather to all income. Based on Tosafos, Chavas Yair, (224) writes that the concept of giving maaser is an obligation. Bach (Y.D. 331: 19) writes that it is permitted to use one’s maaser money to pay off debts. This seems to indicate that giving maaser is not considered an obligation.
Similarly, Pischei Teshuva (321: 12) quotes Maharam M'Rothenburg that there is no obligation even a Rabbinical one to give maaser kesafim, only a minhag shel mitzva/
Many see maaser kesafim as part of the general mitzvah of tzedakah, or charity. (Sheilas Yaavetz 1: 3).
On question 1783 regarding becoming obliged on maaser kesafim by accepting it as a neder or promise we wrote: Horav Shlomo Miller’s Shlit’a opinion is that if at the time one accepted or took upon himself the giving of maaser, he had in mind to include all tzedaka donations and mitzva expenditures they will be included in the sum total of the maaser for that year.
If one keeps his giving of maaser specifically for tzedaka for the needy, however he declared from the onset that everything is being done “beli neder,” without accepting any oath or vow, he may now include also the above.
If one is uncertain whether the original maaser neder was only for tzedaka purposes or it included also all mizvos expenditures, the Rov maintains that one should be matir neder or annul the vow done, and specify that all subsequent actions are done “beli neder” and include mitzva dues."
Horav Shlomo Miller's Shlit'a opinion on the obligation of maaser kesafim is similar to many Poskim, that it is a mitzva and not a chiyuv.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 12:47 PM |
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# 2417 Till Death Do Us Part?
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Q. Thank you for giving me your email this morning.
Soon after I married in 1984 my father bought a cemetery plot for myself and my wife in the... We divorced eleven years ago and I had forgotten about the plots and when the separation agreement was written up it was left out. Now her plot is still in her name. I have not remarried and I was wondering is there a halacha that says I can't be buried next to a woman I'm not married to?
Thank you.
A. Poskim disagree if non related men and women can be buried in adjacent plots.
Igrois Moshe (Y,D, 1:241) considers that it is a great "bizayon" or shame to bury a man next to a woman that was not his wife, or a woman next to a strange man. He mentions that it is an established custom not to do so and permits the removal on the buried to another site. (See also Mishne Halochos 13: 222).
However, Kol Bo (p, 179), mentions that there are congregations where the bury men next non related women. He quotes Hedras Kodesh that this was the common tradition in Levuv.. He also cites Imrei Eish (Y.D. 117) that such prohibition is not mentioned anywhere as opposed to the similar proscription not to inter a tzadik next to a rosho is. He adds that, this is also due to the fact that the kevarim are clearly separated. See also Even Yaakov (28), Harei Besomim (221).
Horav Shlomo Miller's Shlit'a opinion is that in that in many cemeteries or at least in some sections of them, the common minhag is to bury non related men and women next to each other. If the two kevarim on this question are in one of those sections, he can be buried next to the woman he was once married to.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/20/2019 11:01 PM |
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# 2416 If It Looks and Smells...
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Q. (Re- question 2408). If someone underwent a polypectomy, to remove a polyp or small cancerous growth on the colon and is still bleeding, does the same Halacha apply?
A. Horav Shlomo Miller's Shlit'a opinion (on question 2408) is that if someone underwent a prostate examination (biopsy) or a removal operation of the prostate and is bleeding anally, if there is only blood emission without any feces, and it is staining the clothing or the skin, even when wet, it is not considered "tzoah" or fecal mater, they are just blood, and one may daven, recite brochos or learn Torah while still there.
In a polypectomy or other cancer removal from the colon, if it is bleeding after one is already eating food, the Rov's opinion is that it would depend in smell and color of the stain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:59 PM |
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# 2415 Let The Dust Settle
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Q. On using talcum powder inside shoes or boots during Shabbos (see above question 2414). Would everyone permit if you put the talcum powder before Shabbos?
If there us no eruv, is there a problem to carry it outside?
A. Cheshev Hoefod (2: 59) permits according to all opinions since this is seen just as returning a bandage that fell, which is permitted (See Shulchan Aruch 328: 25 and Piskei Teshuvos 328: 49).
Horav Shlomo Miller's Shlit'a opinion as mentioned in the question above is similar to be lenient, and the Rov added that there is no issue to carry the powder on the street as it became part of the person.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:13 PM |
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# 2414 Talc Talk
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Q. Can one sprinkle talc powder on the feet or shoes on Shabbos to keep them dry, specially on boots during the winter months?
A. Non-medicated talcum powder is made from talc, a mineral made up mainly of the elements magnesium, silicon, and oxygen. As a powder, it absorbs moisture well and helps cut down on friction, making it useful for keeping skin dry and helping to prevent rashes.
Poskim disagree if non-medicated talcum is still considered a medication. According to some opinions the drying effect is seen as a healing act. Tiferes Odom (3: 16), Cheshev Hoefod (2: 59), Igrois Moshe (O.H. 1: 114) permit its use even as a cosmetic, Piskei Teshuvos (328: 49: n. 397) quotes opinions that prohibit on the onset.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:00 PM |
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# 2413 Know Before Whom You Stand
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Q. In regard to the above question, 2412, is it not true that Gaon of Vilna maintained that the presence of Hashem is not universal?
A. There is a known dispute between Hagra and the Baal Hatanya regarding the presence of the Shechina everywhere. Hagra's (Igeres Hagra, Tishrei 11, 5557) opinion is that Hashem limits His presence (tzimtzum) only to sites that are fit and correct to permit His holy attendance. The Baal Hatanya (Shaar Hayichud Vehayira 7) disagrees and opines that as the posuk (Vayikra 16: 16) says: Which dwells with them, (even) amidst their defilements: Rashi explains: Although they are tomeh and unclean, the Divine Presence is among them. (Toras Kohanim 16: 43; Yoma 56b).
It is mentioned that Horav Shwab and others explain that the malochim themselves disagree on this same machlokes, as we repeat in the tefila every day: "Meshorsov, His servants ask each other, where is the place of His glory? and the answer is "Kevodo, His glory is everywhere," and others answer; "Boruch, Blessed is Hashem's glory from his place."
The prevalent and accepted view, seems to be, as children are thought in school, Hashem is truly everywhere. It is mentioned that the Kotzker Rebbe would respond to the question; "Where is Hashem?" by saying: "Where you let Him in."
Michtav M'eliahu (5: p. 486) explains that this is the source for a major disagreement between Chassidim and Missnagdim. The former sponsor the idea that Hashem's presence is even in places that are awash in tumah and immorality, which thus permits the return and teshuva from even such situations.
Nefesh Hachaim (3: 7) a talmid of the Vilner Gaon explains "tzimtzum" or limiting and restricting Hashem's presence, not as the lack of the presence of Hashem on those times and locations, but rather as the limitation of humans to feel and appreciate that presence
Rabbi A. Bartfeld
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Posted 11/15/2019 12:19 PM |
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# 2412 Where Is Hashem?
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Q. On question 2373 you dealt with the presence of Hashem arriving to a shul only when there is a minyan of people present and the first ten to arrive are credited with bringing the presence of the Shechina to the shul. I don't understand, isn't the presence of Hashem constant and permanent always in the whole universe that he He created? Doesn't the Shulcham Aruch begin with the statement Shivissi Hashem... or I have the presence of Hashem always in front of me?
A. Mishne Halochos (7: 213), Karyana Deigresso (3: 144). Binyan Tzion (3) and others explain the many contradictions we find in regard to the actual presence of the Shechina. They elucidate why we pray for hamachazir shechinoso letziyon or the return of the Shechina to Tziyon, when our Sages teach that the Shechina never departed from the Kossel Hamarovi or why only a minyan brings the Shechina, when two people learning Torah also do (Avos 3: 6), or why the Talmud (Yevamos 64a) requires twenty two thousand present, and other similar contradictions.
They maintain that there are numerous degrees of consciousness and awareness of the presence of the Shechina. Although the presence of Hashem is permanent everywhere, it varies in degrees of revelation and manifestation. Tefilah Betzibur requires a higher degree of His presence.
(See also Tesh. Maharsham 4: 66 and Binyan Tzion 3, and question 445 in this forum regarding a patient feelings of Hashem's presence, when hospitalized and wearing diapers. See also next question…).
Rabbi A. Bartfeld
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Posted 11/15/2019 12:13 PM |
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# 2411 Poor Little Rich Poor
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Q. Is there a chiyuv to give at least some tzedakah to every Jewish ani (poor) who asks? If yes, what about someone who appears very suspicious, for example, you sometimes have someone who says his car broke down and he needs money for a bus, and it appears he is a fraud, but there is no way to know for sure. Assuming he says he is a Jew, is there a chiyuv to give him tzedakah?
A. On question 715 regarding if it was a mitzva the tzedaka given to a collector who turned out to be a fraud and a con, we wrote: "Poskim disagree whether giving tzedaka to a wicked or immoral individual is considered a mitzvah or not. Yad Remah (Bava Basra 9b,) deduces from the incident of Prophet Yirmiyahu (18: 23, Bava Kama 16b)) praying that the people of Anassoth even when they are prepared to do charity, Hashem should cause them to stumble and donate to the unworthy, that no reward is forthcoming for that charity.
Sefer Chasidim (61) adds that not only a mitzvah was not done, but also it would be considered an actual offense, since he is supporting undeserving and sinful individuals.
However, Gilyoney Hashas (Bava Kama 16b) deduces from Rabbenu Yonah’s permission to feed individuals who did not wash Netilas Yodaim, that one does comply with the mitzvah. Similarly, Nimukey Yosef (ibid.) maintains that if the givers intentions were to correctly observe the mitzvah, and he was unaware of the unworthy condition of the recipient, he complies with the mitzva.
The Chidah (Rosh Dovid, Shoftim) maintains that the above depends on the disagreement between Rabbi Meir and Rabbi Yehudah (Kidushin 36a) whether if Bnai Yisroel in a state of no compliance with the mitzvos are still called Bonim or Hasem’s Children.
Meromei Sade (ibid.) distinguishes between wicked or immoral people and individuals who fraudulently represent themselves as poor when they are not. Since you are not actually giving tzedaka to a poor man.
Horav Shlomo Miller’s Shlit”a opinion is that the giver complies with the mitzva in the sense of someone who wanted to do a mitzva and then he accidentally was not able to fulfill his wish (Kidushin 40a)"
See also question 716 regarding compliance in such cases, with maaser money obligation.
I was present when Horav Moshe Feinstein zt"l gave a small coin to a "pauper," that although was known to be secretly well off, went around collecting in the shuls of the East Side. Horav Moshe explained that this individual collects just for the sake of being in contact with others and it is the acknowledgment of his presence by other people, what he really desires. Therefore, giving him a small coin meets his human needs and is a mitzva.
Horav Shlomo Miller's Shlit'a opinion in the present shaila case is similar, if it conforms with the above description.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/10/2019 10:02 PM |
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# 2410 Your Name Again?
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Q. Re- question 2401. Regarding geirim having ruach hakodesh (like parents) when choosing their name. That Horav Shlomo Miller's Shlit'a opinion is that it stands to reason that if a ger has the right kavana and intention when choosing the new name, after praying truly and sincerely for Hashem's help and consulting with his Rabbi, mentor and family, Siata Dishmaya or heavenly help will be granted to choose properly.
Can a convert after accepting and using his given name that he suggested at the tevila ceremony, change it if he changed his mind and doesn't like it now?
A. Horav
Shlomo Miller's Shlit'a opinion is that he should try to keep the
name he chose at the end of the geirus act, if the name was chosen
properly after praying truly and sincerely for Hashem's help and
consulting with his Rabbi, mentor and family. Since then Siata
Dishmaya or heavenly help, akin to Ruach hakodesh is granted to
choose properly. Especially if the name has already been used
officially, as in the geirus certificate or (if married) in the
kessuva written after the geirus."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 11/8/2019 1:23 AM |
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# 2409 Taxing Future Gains
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Q. If I know I will be getting a wages cheque at the end of the month or any other future income, can I give the maaser money already now to the poor and have it count for future moneys not yet earned?
A. Noda Beyehuda (Y.D. 1: 73) quoted by Pischei Teshuva (T.D. 249: 1)mentions that once it became an established custom, the giving of the tzedaka to the poor can be counted as maaser. This is also the opinion of the Chasam Sofer in his chiddushim to Maseches Gittin 31b. Derech Emuna (P. 76) writes that this was also the custom of the Chazon Ish
It would seem that Avraham Avinu's giving maaser to Malki Tzedek (P. Lech Lecha), even when he didn't accept the money offered by the King of S'dom meets this description.
However, Horav Shlomo Miller's Shlit'a opinion is that Avraham Avinu accepted the moneys that were given to others and for that he gave maaser.
The Rov pointed to Shaarei Aharon who quotes that Avraham Avinu gave maaser again from his own wealth, since he could have lost all in the war, but miraculously all was saved. In his eyes it was like gaining it all again.
He also mentions that since the King of Sdom would have lost all, when the Patriarch saved it, automatically it became his (matzil min hagayes). Although he gave it all back, since he technically earned it, he gave maaser from it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 1:17 AM |
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# 2408 Blood Check
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Q. Is someone underwent a prostate examination (biopsy) or a removal operation and is bleeding anally or in his urine, can he daven or recite brochos?
A. Horav Shlomo Miller's Shlit'a opinion is that the anal blood emissions, if they are only blood without any feces, and are staining the clothing or the skin, even when wet, are not considered "tzoah" or fecal mater, they are just blood, and one may daven, recite brochos or learn Torah while still there.
As far as blood oozing with his urine, it should be considered as the urine itself, since it is usually mixed with it. Therefore, if covered and already absorbed in the inner clothing, even if still a bit wet, it would be permitted when in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 1:00 AM |
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# 2407 Say his Pray
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Q. There is a person who is not able to daven on his own because he r"l had a stroke and it takes him very long to say the words. Therefore, the eitza that is done is someone stands next to him by Shmone Ezreh and davens in a way that is audible to him (e.g., by Maariv or by Mincha when there is no chazaras hashatz in yeshiva). Is this permitted - as one cannot raise his voice during Shmone Ezreh? Is the person yotzi like this, or is there something else he should do?
A. Horav Shlomo Miller's Shlit'a opinion is that during Shacharis and Mincha he should listen to the repetition of the shaliach Tzibur and have in mind to comply.
During Maariv he should recite Tefilas Habinenu (See Shulchan Aruch O.H. 110: 1). If that is also difficult, he can recite just the Tefila Ketzara (Broschos 29b, Gesher Hachaim 1: 3).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 12:53 AM |
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# 2406 Dress for Success
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Q. Re- question above regarding the removal of dandruff or dust from clothing. Does the above also apply to a woman teacher? Is she also included in the obligation that a talmid chacham's clothing should be clean at all times?
A. Horav Shlomo Miller's Shlit'a opinion is that any Jewish person, regardless of gender and age, that serves honorably Hashem, should be dressed respectfully, appropriately and in a manner befitting the important and meaningful life purpose of being a Torah observant oved Hashem. especially teachers and educators.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 12:45 AM |
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# 2405 Shakes The Flakes?
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Q. A teacher or a Rabbi who has severe dandruff problems and the dandruff constantly falls on his clothes, sometimes making it significantly dirty, is it a violation (the talmid chacham's clothing has to be clean at all times)? May one brush it off on Shabbos? Does one need to stop learning or davening to brush it off?
A. Poskim disagree whether the removing of dust or other dirt particles from a garment is considered laundering, a prohibited melacha on Shabbos. Sefer HaZichronos, (quoted by Magen Avrohom 302: 4) and others maintain that removing any fleck of dirt from a garment, even if it is not absorbed into the fabric of the garment, and only lying on its surface, like a loose thread or feather, is a Biblical prohibition. Tosafos, (Shabbos 147a) and many others assert that removing any dirt, whether it is absorbed into the fabric, like dust or not, is totally permitted, since a dusty garment is not considered dirty and removing the dust is not considered laundering. Rashi, (Shabbos 147a,) Remah and Biur Hagra 302:1, and others opine that only dust which is trapped between the fibers of the garment should not be removed, while dust which lies on the surface is permitted.
Most Poskim allow the removal a feather or a loose thread or light dust that has landed on the garment, when using one’s hands or a soft, dry cloth, but not a brush, and the garment it is not shaken or scrubbed vigorously. (See Mishna Berura 302: 36 and Biur Halocho 302:1. see also question 2282, regarding laundering during the Nine Days).
Horav Shlomo Miller's Shlit'a opinion is that it also applies to dandruff. The Rov added that although it should be removed continually as it appears, it should not be removed during the amida.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 12:38 AM |
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# 2404 Major Minor Question
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Q. Re- question 2403 above. What happens if the minor is going to become bar mitzva during the shloshim of his father. Is he then obliged to sit shiva or keep the other traditions of avelut after he become bar mitzva?
A. Shulchan Aruch (Y.D. 396: 3) Chochmas Odom (168: 6), Aruch Hashulchan (396: 5) and others rule that even if the minor becomes bar mitzva during the shiva, he does not have to comply with the halachos of avelus, Shach (ibid. 3) quotes Bach and Maharam, that if he became of age during the shloshim days, he keeps shiva and shloshim after the day of his bar mitzva. Taz (ibid. 2) disagrees.
Some maintain that he should keep the traditions that apply after the shloishim until the end of the twelve months.
Horav Shlomo Miller's Shlit'a opinion is that even if the minor is going to become bar mitzva during the shloshim of one of his parents, there is no need to keep the traditions of avelus.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 12:30 AM |
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# 2403 A Shiva Teshuva
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Q. My young husband died R'L recently leaving our two children not yet bar mitzva. I was told that they don't have to sit shiva. Why isn't there a mitzva of chinuch do educate them as there is on all other mitzvos? What if they want to keep shiva and other avelut traditions, are they allowed?
A. Poskim disagree if a kattan is obligated to keep the Halachos of avelus, Rokeach (314), Shulchan Aruch (Y.D. 396: 3), Dagul Merbaba, Nekudos Hakessef (Y.D 340), Shaarei Deah, Beis Hilel (ibid. 381), et al. maintain that they don't have to. The reason given is that it would prevent them from learning Torah and therefore there is no mitzva of chinuch. Shivas Tzion (quoted by Pischei Teshuva 396: 2) mentions that chinuch applies only when the father is alive. See above in regard to a daughter.
Others maintain that they should be trained to keep them. (Drishah 340 quoted by Taz 340: 15, see Kol Bo on Avelus p. 272, and others.
Horav Shlomo Miller's Shlit'a opinion is that there is no obligation for the young to observe any of the customs of avelus. Although, they could do so voluntarily if they wanted, it is not recommended as learning Torah is for them primordial.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 12:23 AM |
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# 2402 Don't Marry the Grandparents
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Q. I'm a frum young woman that is having a hard time finding a shiduch. Hopefully Hashem send me the right kind of possible chosson that actually meets most of my expectations. He is a Ben Torah that learned in great yeshivos, and also has a good parnassah. The only drawback is that he is the son of German converts who became frum and made aliyah. Their parents (his grandparents on both sides), were real nazis, members of the party and worked for them. But some of their children ashamed of their past went the other extreme.
I once learned in seminar that Amalek nation still exist in our days and it is defined by our Gedolim as the ones that follow their ways. If that is the case, would I not be marrying into descendants of Amalek which is prohibited? Do we accept converts from Amalek? What about our children?
Please the answer is urgent.
A. See question bellow. Moadim Uzemanim (2: 164) maintains that even a true biological descendant of Amalek, if he truly repents and reproaches his previously cruel and brutal principles and beliefs he is not considered Amalek anymore, especially if he converts to Judaism. He thus explains why our Sages teach that the descendants of Haman, taught Torah in Benei Berak;
Horav Shlomo Miller's Shlit'a opinion is similar, therefore you are permitted to marry the chosson you describe.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/6/2019 12:35 AM |
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# 2401 What's in a Name?
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Q. Do geirim have ruach hakodesh (like parents) when choosing their name?
A. Horav Shlomo Miller's Shlit'a opinion is that it stands to reason that if a ger has the right kavana and intention when choosing the new name, after praying truly and sincerely for Hashem's help and consulting with his Rabbi, mentor and family, Siata Dishmaya or heavenly help will be granted to choose properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/1/2019 4:12 PM |
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# 2400 Sukka Trained Pet?
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Q. Re - 2390. Would it be permitted to have pets, such as dogs and cats, to come in to the succah?
What if someone is very attached to them?
A. On question 905 regarding one attending a neighborhood Simchas Bais Hashoeva and a neighbor walked in in the sukkah with his friendly, well behaved but rather large family dog, that did not seem to bother anyone and trilled the children. was it correct to bring in a dog to a sukkah. We wrote: "On question 861 on this forum, in regards to a seeing eye dog to go up the bimah when the blind owner is given an aliyah,...
Horav Shlomo Miller's Shlit”a opinion is that in principle if one owns a dog that freely and constantly roams around his house, he would be allowed to be in the suka too, as this complies with “teshvu ke'in toduru,” dwell in you suka, as you would in your house. However, it is commendable to create and maintain a higher spirit of kedusha in the suka than in the house.
On entering someone else suka with a dog, he should ask permission first. As in previous question; the most important issue is to avoid this becoming a source of machlokes and conflict or for the ba'al habbais to publicly embarrass his guest.
The Rov maintains that in principle the same applies in your case. However, when the attachment to the animals is great, there is more room for leniency.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/1/2019 12:47 AM |
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Important Numbers
