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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#2381 With the Best of Intentions
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Q. Since intention is a very important part of any mitzva, what is the right kavanah that one should have when making the bracha on the sukka? the intention to remember the Ananei Kavod (clouds of honor) or the material sukot that the nation constructed when exiting Mitzraim?
A. Talmud Sukka (11b), mentions a disagreement between Rabi Eliezer and Rabi Akiva as to what the posuk “I made the children of Yisroel reside in sukkos” (Vayikra 23: 43), is referring to. Rabi Eliezer maintains that they were clouds of honor, while Rabi Akiva opines they were actual common sukkos.
Shulchan Aruch (625: 1) rules that they were clouds of honor that protected the nation from the heat of the sun. So also do Rashi and Ramban. Since we usually follow the opinion of Rabi Akiva in a disagreement with Rabi Eliezer, Bach explains that they follow the translation of the Targum.
However, P'ri Megodim (M"Z ibid), quotes Rashbam who rules like Rabi Akiva. While Birkei Yosef mentions that there is a variant version of the Talmud that reverses the names of the opinions quoted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/24/2019 3:58 PM |
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# 2380 Spitting Image of a Spit In?
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Q. Is it really correct that Horav Shlomo said in a shiur that one may store and save his saliva for use during Yom Kippur to swallow necessary medical pills?
A. Mishna Berura (567: 13), quotes Magen Avrohom that it is permitted to swallow our owns saliva, even though we rule that it is not permitted to drink even liquids that are not fit to drink, swallowing saliva is different, since the intention is not for drinking at all.
Bach (612). cites different opinions regarding how much saliva is one allowed to swallow in Yom Kippur. Chayei Adam (132: 22) and Mateh Ephraim (ibid. 22) maintain that on the onset one should preferably avoid swallowing saliva that has accumulated in the mouth.
Moadim Uzemanim (1: 59) mentions that Hagra'ch Soloveitchik and the Brisker Rov zt'l were extremely careful not to swallow their own saliva when it accumulated during Yom Kippur.
However, many Poskim are lenient and maintain that this is not the accepted tradition. (Beis Meir, Eishel Avrohom Butchatch; 613. Aruch Hasulchan ibid. 4, Piskei Teshuvos 567: 2). Excepting, when particles of food are still in one's mouth. at the beginning of the taanis.
Moadim Uzemanim (ibid.), adds that on Yom Kippur, one should not intentionally accumulate saliva in one's mouth and then swallow it.
Horav Shlomo Miller's Shlit'a opinion is that when in need for swallowing necessary pills, it is permitted to store one's saliva even in a cup and save it for use during Yom Kippur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/18/2019 2:41 PM |
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# 2379 If You Can't Beam Them, Join Them?
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Q. Can one join two beams with plastic zip ties, to use them when placed across the width of a large Suka,(20 ft.), as a base for the schach? Would it be permissible to join them with bolts?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted since it is considered only a "ma'amid dema'amid" or indirect support of the schach with items that cannot be used for schach (plastic zip ties and bolts). The schach rest on the beams, and the beams are joined by the ties. However, the Rov mentioned, that the opinion of the Chazon Ish is to be stringent even on any number of ma'amidim.
(As far as the holes created on the beams for the bolts, the Rov maintains that it does not disqualify the beams for schach.)
Instead of joining the beams with questionable plastic ties (including their strength safety), one may try using triangular beam placement on the corners of the suka, and then continue joining the rest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/13/2019 1:20 AM |
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# 2378 A Late and Lonely Kol Nidrei
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Q. I'm a physician that has to be present the night of Yom Kippur at the operation of a patient that may be Jewish. I can't refuse being there since I had already accepted doing it in that afternoon, but the time were changed. I will have to daven that night by myself. Do I say Kol Nidrei? Should I try to find three other people?
A. Horav Shlomo Miller's Shlit'a opinion is that you should try you utmost to be replaced by others, explaining the importance of what keeping Yom Kippur means to you, and that for you it is a practical emergency not to attend.
It it cannot be avoided and you assess that you have to attend because the life of the patient is at risk, you should consult a competent Rabbi as to the details of your attendance.
When you daven later even late at night, you do recite Kol Nidrei by yourself and you do not need the presence of a court of three. You likely already said Hataras Nedarim on the eve of Rosh Hashana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/13/2019 1:11 AM |
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# 2377 Tough to Lock Neilah
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Q. May one daven Neilah at great length, pronouncing the words with great concentration and adding many requests and supplications, even though this will cause him to miss saying the selichos of Neilah and possibly not to daven Maariv with the minyan?
Or should one rather shorten his supplications in order to participate in selichos and Maariv?
A. Horav Shlomo Miller's Shlit'a opinion is that one may extend his Neilah amida with great concentration and adding many requests and supplications, but he should daven Maariv with a minyan.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/13/2019 1:01 AM |
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# 2376 Stop The Music
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Q. There is a type of music called EDM which is music made by a computer with no words. This type of music generally has a very fast and exciting beat. In the goyish world, this type of music is generally used in very hefker settings, to say the least. What is the halacha (lechatchila) of a yid listening to goyish electronic music with no words? Does the halacha change if it is being used to help one exercise?
A. Horav Shlomo Miller's Shlit'a opinion is that one should stay away from this type of music, since it represents, implies and reflects very negative issues and images.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/13/2019 12:43 AM |
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# 2375 Respect to Your Pay
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Q. One who is being paid to daven with a certain minyan and one day he came but there was no minyan (they didn't have ten people), does he get paid for that day?
What if the doors of the shul were locked until 30 minutes after the scheduled starting time - at what point does one have the right to say that he will not wait any longer for them to open up the shul and will daven elsewhere? And if he decides to daven elsewhere, does he get paid for coming?
A. Horav Shlomo Miller's Shlit'a opinion is that if the paid mispalel showed up but there was no minyan, he does get paid for that day, unless it was specified otherwise.
The Rov also maintains that a half an hour is a reasonable time lapse, (as it is the time davening can take) for not having to wait more and being paid, unless specified otherwise.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2019 2:36 AM |
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# 2374 Rest Assured
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Q. Re- question above if one sleeping can be counted for a minyan. If he does count as one of the first ten, and he feels that he is falling asleep, should he better stay inside the shul, and not go to another room for a fast nod off?
A. On question 2152 regarding sleeping in a shul or beis medrash we wrote: "Shulchan Aruch (O.H. 151: 2-3) permits sleeping in a beis hameresh and in need even in a shul, Mishna Berura (ibid. 16) quoting R’A Eiger debates the permissiveness, but concludes that for a Talmid Chacham who constantly learns there, even a night sleep is acceptable.
Kinyan Torah (4: 15) quoting Divrei Chaim mentions that there is added leniency in Chassidik shuls that were established with specific tolerant conditions and therefore referred to as a “shtivel” or a room.
However, Horav Shlomo Miller’s Shlit’a opinion is that it is better, for the kavod and honor of the beis hamedresh to exit to another room and sleep there even temporarily, when possible."
The Rov maintains that the same would apply in this case, once there is a minyan without him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2019 2:27 AM |
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# 2373 Sleep On This
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Q. A person who came to shul among the first ten, and upon arrival fell asleep at a shtender, and when he woke up at the beginning of davening, the beis medrash was full - does he get credit for being among the first ten, even though at the time he was asleep, he did not count for the minyan according to some opinions?
A. Shulchan Aruch (O. H. 55: 6) rules that one sleeping can be counted for a minyan. Mishna Berura (ibid. 34) quotes the Taz and Pri Chodosh dissenting opinions than one asleep is considered as similar to a "shote" (deranged) and cannot be included. However, he maintains that although on the onset he should be wakened, after the fact he counts for the minyan.
Biur Halocho (ibid.) mentions to be stringent on the repetition of the amida, since it could entail reciting brochos in vain.
Piskei Teshuvos (ibid. 12) mentions additional stringent opinions that the inclusion may depend on the position of the sleeper and whether his face is covered, or not.
Horav Shlomo Miller's Shlit'a opinion is that being credited as being among the first ten would depend on the opinions above mentioned. However, the Rov maintains that for many halachos such as gittin etc. the sleeping are not considered shotim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 10/11/2019 2:24 AM |
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# 2372 Mind Your Driving
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Q. What is the halacha regarding one who drives in a manner in which disregards traffic laws such as speed limits and stop signs, but he makes sure to be safe and respectful to other drivers?
A. Horav Shlomo Miller's Shlit'a opinion is that disregarding traffic laws may be prohibited by the Halacha of Dina Demalchusa or our obligation to observe and obey the laws of the land, besides their may be a strong possibility of creating a Chilul Hashem by the ones observing his traffic violations.
We may add, that even if this individual thinks he is making sure to be safe, the reality of the unexpected and sudden conditions and constant changes and circumstances of traffic in a road, may easily prove him wrong. Therefore he is endangering the life, limb and property of others.
The Rov maintains that if one is truly careful, the last point may not necessarily apply.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2019 2:14 AM |
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# 2371 Accounting For Tastes?
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Q. Does one recite a bracha on water if one is not thirsty, but has some enjoyment from the temperature of the water (such as one who drinks a nice cold cup of water or a very hot cup of water, where there is a certain degree of enjoyment from the temperature of the water) even though he does not feel thirst?
A. On question 1454 regarding a brocho on drinking water right before the beginning of a taanis, for preventing thirst later, we wrote: "On question 1409, in regards to reciting a brocho when drinking water from a mineral spring that has therapeutic value and also has a good taste, we wrote;
“Poskim disagree if you drink water when you are not thirsty and you drink just for medicinal purposes, if you should recite a brocho. Some maintain that no brocho is recited, but you say a prayer for refuah. (Shaarei Halocho – Miluim 36, quoting Tzemach Tzedek). Others maintain that since after all the water is tasty, you should recite a blessing (Shoel Umeshiv 5: 23, Binyan Tziyon 10 and 3: 7, Sdei Chemed – Maareches Brochos 7). There is one opinion that even if the waters are not tasty you should express a blessing (Tehila Ledovid O.H. 204)
Horav Shlomo Miller's Shlit'a opinion is that if someone feels a pleasant or desirable taste when drinking the mineral water (such as the bubbliness or effervescence of gas present or the flavor of the salts), he should recite a brocho even if he is not thirsty. The therapeutic value of the water is of no consequence.”
It would seem from the above that when people are not thirsty and only drink to avoid thirst later on, they should not recite a brocho, since they don't derive any pleasure now.
However, Nitei Gavriel (Yom Hakipurim 23: 2) quotes that the Imrei Emes maintained you do recite a brocho. He explains that this may be similar to the ruling of the Biur Halocho (204: 7) that one recites a blessing when drinking water just to wash down the food one just ate. This is because he does derive pleasure and a good feeling, if not directly from the taste, but from the food now digesting properly in his stomach. Nitei Gavriel recommends to make a brocho omitting Hashem's name.
Horav Shlomo Miller's Shlit'a opinion is not to make a brocho, but the Rov recommends placing a bit of sugar or other product that will give a bit of pleasant taste to the water."
The Rov recommends the same in this case. However, he mentioned that likely in this case, one would experience some pleasure from drinking the hot or cold water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2019 2:04 AM |
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# 2370 The Yom Kippur Pains
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Q. I daven in a shul that is frequented by baalei teshuva, and I have seen some very weird practices and customs that some adopted. Is it correct to place little stones or gravel on one's tennis shoes on Yom Kippur and walk around in pain with them for penitence? I have seen a few stand the whole day in their place without going to sleep or even moving, is that allowed?
A. On question 1459 regarding if there is a mitzva of simcha on Yom Kippur we wrote: "Talmud (Taanis 30b) teaches that there were no greater Yomim Tovim than Yom Kipur' since it was a day of forgiveness and redemption. Rabbenu Yonah (Shaarei Teshuva 4: 8) mentions that the seudos (feasts) one celebrates on Erev Yom Kippur, are related to seudos of Yom Tov, See Sichos Rav Sh. D. Pincus (p. 287). He also mentions (p. 339) that since it is also the day of the giving of the Torah, (2nd. Luchos) it became 'Beyom Simchas Libo,' Yom Kipur is also included on the two Torah chapters of the moadim and is included in the hekesh comparison that unites them all.
The issue appears to hinge on a dispute among the tanna’im in the mishna in Moed Katan (19a) as to whether or not Rosh Hashanah and Yom Kipur cancel aveilus. As we accept Rabban Gamliel’s ruling, that “Rosh Hashanah and Yom Kippur are like the Shalosh Regalim with respect to aveilus, we may deduce that according to Halacha, the simcha obligation indeed applies on Yom Kipur too.
If someone mistakenly recited the brocho of 'Lehadlik ner shel YomTov' on Yom Kipur candle lightning instead of 'Ner shel Yom Hakipurum,' Poskim maintain that after the fact he complies and he does not have to repeat the brocho. (Maharam Brisk 2: 44, Kovetz Sifsei Chachomim, Hisorerus Teshuva 122, Nitei Gavriel 25: 6. See also Kovetz Halochos 28: 2)
However, Maseches Sofrim (19: 6) maintains that we do not mention (on the tefilos) on Yom Kippur that it is a Yom Tov, Moed or simcha, since there is no simcha without eating.
Similarly,Mateh Efraim (582: 2) opines that when Yom Kippur coincides with Shabbos, we recite; 'Boyi beshalom' betzahala, and omit besimcha.
As we mentioned in regards to Rosh Hashana (Q. 1437 and 1438) the shalmei simcha offerings are not brought, and there is no requirement to partake of the sacrificial meat of shelamim; and on Yom Kippur we fast.
Horav Shlomo Miller's Shlit'a opinion is that there is a mitzva of simcha on Yom Kippur, but different than on the other Yomim Tovim."
Besides the mitzva of simcha, Mishna Berura (610: 9) quotes that one must honor Yom Kippur by wearing clean clothing and lighting candles. Talmud (Yuma 74b) teaches that although, the Torah instructed us that on Yom Kippur we must afflict our souls, should we then seat by the heat of the sun or outside in the cold to torment ourselves? That is why the Torah added: No melacha or work should be done. Just like that is a negative prohibition of refraining from work, similarly the affliction ordained is only in abstaining from food and drink etc. and not in active torture and distress.
Piskei Teshuvos (610: 4) quoting various sources rules that besides the five afflictions of abstention that our Sages gave us, it is prohibited to commit additional actions that cause pain and distress and he quotes the Sheiltos and others sources mentioned above. The sources assert that there is indeed a mitzva of simcha and oneg on Yom Kippur too. Elef Hamogen (ibid: 16) mentions that placing stones or gravel inside shoes, is prohibited also by the interdiction of following the ways of the worshiping nations.
Horav Shlomo Miller Shlit'a mentioned that there may be also a muktza prohibition involved on the stones and gravel.
The Rov also pointed out to the Yesod Veshoresh Haavoda (2: Shaar Hoeisson 10) where he stresses again and again how crucial it is that the afflictions of Yom Kippur, should all be done with great simcha and love to Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2019 8:59 PM |
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# 2369 A File on Charges
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Q. I have an internet service that scheduled and charged my credit card on Saturday (or Yom Tov).
Is that a problem?
Can you respond quickly - not sure if I have to do anything?
Thank you
A. Horav Shlomo Miller's Shlit'a opinion is that if no specific instruction were given for the charge to take effect on Shabbos and it is done each time automatically without your acceptance or agreement, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2019 8:28 PM |
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# 2368 Shiur on Shiurim
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Q. I was also wondering, one that can't fast the complete day on Yom Kippur, but has an option of eating shiurim or small amounts from the morning on, and that will be enough for him to fast the whole day. Should he do that or better don't eat at all, until he has to eat a complete meal later on during the day?
A. Igrois Moshe (4: 121), Shemiras Shabbos K' (39: n. 69) quoting RS'Z Auerbach zt'l, Mikroei Kodesh (40) quoting RZ'P Frank zt'l and others maintain that it is better to begin eating shiurim early in the day. Others assert that it depends on the case. If the patient is already in a state of illness that carries some danger to life, it is better to begin eating shiurim early in the day. However, if the patient is not at all in life danger now, but if he fasts there may be a possibility, that he may intensify his illness to that degree, since now he is not in any real danger, he should avoid eating even shiurim, which carry a Biblical prohibition. After all, if his illness does increase, he can then eat as he needs.
Horav Shlomo Miller's Shlit'a opinion is that in doubt, one should be machmir on pikuach nefesh and eat or drink shiurim to avoid a later danger.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2019 7:49 PM |
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# 2367 Ransom which Tzom?
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Q. My elderly father has problems fasting, but he usually is able to fast. His doctor told him if he prepares and eats properly the weeks before, he can try even in full day fasts. The question arose on fasting on Tzom Gedalyah that is shorter and easier, he didn't fast because he wanted to fast Yom Kippur. Did he do the right thing or should he rather have fasted Tzom Gedalyah that came first?
A. On a similar question (1853), we wrote: "Poskim disagree whether it is better to observe the taanis now at hand and fast on Tzom Gedalia, even if that may cause not fasting on Yom Kippur, since that would be considered then a “ones” or being beyond one’s control and exempt of any culpability. (Sdei Chemed – M. Yom Kipurim 1: 10).
However, many Poskim maintain and recommend not to fast on Tzom Gedalia if that would jeopardize the fasting on Yom Kippur. (see Tzitz Eliezer 10: 25 and Piskei Teshuvos 602: 1).
Horav Shlomo Miller’s Shlit’a opinion is to follow in principle this last opinion, however a competent Rov should be consulted to verify the reality of the threatening medical condition."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2019 7:46 PM |
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# 2366 What a Brocho Teshuva Is
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Q. If one is certain that he is going to do teshuva on something wrong he did, does he make a bracha when making teshuva? What bracha? Does he say it when reciting viduy?
A. Beis Yitzchok (Nitzovim 193) maintains that although, teshuva is a positive mitzva, one does not recite a brocho on it, following the Rashbo's opinion (Teshuvos 18) that one does not recite on a mitzva that came by an aveira, the sin he is now repenting from.
He adds that since teshuva could be accomplished with only a thought, as the Talmud (Kiddushin 49b) teaches, we don't recite a blessing on "devarim shebalev" or just thoughts on ones heart, as Beis Yosef (434) asserts in regards to bitul chametz.
Likutei Shoshanim (p. 188) explains that since the mitzva is constant and without interruption, no brocho was dedicated for it. He also mentions that we actually already have a brocho for teshuva we recite three times a day in the amida. He adds another seven reasons, that include the doubts of future compliance.
Horav Shlomo Miller's Shlit'a opinion is that, since as mentioned above, teshuva can be done with just a decision in one's mind, he already complied with the mitzva immediately at that time, and the brocho would not be "over leasiyosso" before the mitzva is done, as is usually required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/6/2019 4:01 PM |
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# 2365 Is This Good for Kappores?
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Q, We usually make kapparot with chickens. I have learned that if one's wife is pregnant, one should procure for her two chickens and one rooster, in case the baby is a boy or a girl. Can you rely on an ultrasound test and just bring a chicken for the mother and a rooster for the baby boy?
A. Contemporary Poskim differ, some maintain that one can rely on the ultrasound images for kappores purposes (Kone Bosem 2: 20 and others). Minchas Yitzchok disagrees.
A physician advised, that it depends on what gender the test shows.
Horav Shlomo Miller's Shlit'a opinion is that one may rely in our days on an ultrasound test for kappores purposes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/6/2019 3:59 PM |
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# 2364 Soften the Blow
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Q. A 5 year old child had a cold and stayed home on Rosh Hashana. He was very upset he couldn't hear the shofar, his father borrowed a shofar and blew for him some kolos to make him happy. Is that considered chinuch of children, which is permitted on Rosh Hashana after one already complied with the mitzva?
Maybe chinuch is teaching the child to blow shofar himself, and not blowing for him? Should he better have asked another older youngster, that knows how, to blow for him?
A. Shulchan Aruch (589: 2) rules that a minor is exempt from the mitzva of shofar and cannot blow to exempt grownups. However, Remoh (596: 1) maintains that one may tell a minor even if he has reached the age of chinuch, to blow during the whole day even after he has already complied with the mitzva. Mishna Berura (ibid. 3) rules that when one does not need to blow for complying with the mitzva anymore, it is Rabbinically prohibited to do so, as would be blowing during any other Yom Tov. Although, he quotes the opinion of the Taz that Rosh Hashana is different, he maintains that most Poskim are stringent.
Pri Megodim (E'A' ibid: 4) and Chayei Adam (141: 7) opine that an adult who was already yotze, may blow for them when they recite the bocho, other Poskim are stringent (Piskei Teshuvos (589: n. 10).
Mikroei Kodesh (26) maintains that an advanced minor, may blow for a younger one, however, others disagree.
Horav Shlomo Miller's Shlit'a opinion is that in our case, it would be better to have the minor himself try to blow the shofar. (His short sounds may comply with Rashi's opinion). Or have another older minor blow for him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/6/2019 3:57 PM |
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# 2363 Let Them Eat Cake?
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Q. The minhag of our family is to abstain from eating nuts the complete Aseres Yemei Teshuva, can I eat in a kiddush a cake that contains nuts?
A. On question1843 regarding the extend of the minhag of eating nuts, we wrote: "There are different minhogim mentioned by Poskim regarding the time one keeps this tradition.
From Remoh’s (O.H. 583: 2) citation of the minhag, it would seem that it applies only to Rosh Hashono. However, Nitei Gavriel (Rosh Hashana 6: 8, quoting Beis Hayotzer and others) mentions that some observe it during the whole month of Elul until Hoshano Rabbo. Others maintain only from the beginning of selichos (Ktzei Hamateh and others). Chassam Soffer would restrict the minhag only to Rosh Hashono itself, while his Rebbe, Horav Nosson Adler zt’l only until the second day at chatzos. (Piskei Teshuvos 583: 7). See next question in regards to the reasons of this tradition.
Horav Shlomo Miller’s Shlit’a opinion is that one should maintain his family’s and community traditions."
Beer Moshe (3: 97) tends to be lenient on foods that have nuts mixed into them when not in Rosh Hashono, however he mentions that the one who is stringent deserves blessings. (See also Piskei Teshuvos 583: 7).
Horav Shlomo Miller's Shlit'a opinion is that although in our case there is place to be lenient, in principle each individual should maintain the traditions and minhogim of his family and community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/4/2019 2:04 PM |
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# 2362 Take your Seat
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Q. Why in some shuls the chazan begins singing Hamelech from his seat and then approaches the amud?
A. See similar question 1776 where we answered:
"Horav Shlomo Miller’s Shlit’a opinion is that on the Yomim Noroim we are requested to be “machriz,” proclaim and assert that Hashem is king. Therefore, we do it in a more explicit and expressive way.
Horav Ribiat Shlit'a quoted from seforim that explain that the Talmud (Gittin 56b) relates that when Vespasian demanded from Rabi Yochanan ben Zakai; “If you insist that I am the king, why then did you not come until now?” Therefore, the shaliach tzibur proclaims that Hashem is king, as soon as he begins his service, even before he reaches the amud."
Horav Dovid Bartfeld Shlit'a contributed two more reasons, namely: The Barditchever Rebbe compared it, to a coach being attacked by robbers and out of desperation one traveler screams aloud; The King! I see The King! And the robbers, out of fear run away. We too scream Hamelech from our seats, so that the Soton, that tends to rob us from having proper concentration and devotion in our tefilos on this most crucial and important day, should run away.
He also quoted Horav Melech Biderman Shlit'a that everyone experiences the presence of the King of the Universe in his own particular way, understanding and perception, so to say; from his own seat.
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Posted 9/29/2019 4:52 PM |
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Important Numbers
