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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2501 Three Strikes And In
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Q. There are 3 consecutive days of fasting in the month of Tevet. Besides Asara Betevet, on the eight the Greek translation to the Torah was done, and on the ninth it is the yohrzait of Ezra. Since after the translation was accomplished it says that there was darkness for three days, is there a connection between the three?
A. The correlation between this three days could be that in one way or another they strongly contributed to the churban of the Beis Hamikdash. However, the three also contain the key and answer for the prompt Geula.
The Eight of Teves, is a day of fasting mentioned in Shulchan Aruch (O.H. 580: 2). It marks the day of the completion of the Septuagint, the Greek translation of the Torah. As the Talmud (Megilah 9a) explains; King Ptolemy, gathered seventy-two elders, placed them in seventy-two separate houses. He did not reveal to them the purpose for which he had gathered them. Then he went in to visit each of them, one by one, and he said to them, “Write for me the Torah of Moshe your teacher.” Hashem, gave to the heart of each of them shared wisdom, and all of them arrived at a single translation."
As opposed to all other translations that always existed, this one was not written next to the Hebrew Torah text. This gave rise to false and mendacious interpretations of the text, and thus made possible and gave authority and validity to the New Testament.
On question 1567, regarding the he 9 of Teveis, we wrote: " Shulchan Aruch (O.H. 580: 2) counts as one of the days that misfortunes occurred to our forefathers and it is proper to fast on them, the Ninth of Teves. The Mechaver adds; but we do not know what happened on that day.
However, Mishna Berura (ibid. 13) indicates that in the selichos recited on this day, it is mentioned that the day marks the yohrtzait of Ezra Hasofer. This day actually marks the birth of “Oisso Hoish”ť and it coincides more or less with the winter solstice. Traditionally it was the occasion of pagan festivities such as Saturnalia. Later on, the Church, as it often did, adopted it and made it coincide with the birth in Betlechem of Yeshu and the celebration of Christmas, better known in our tradition as the night of “Nitel.”ť From the term for natalis or being-born in Latin. Or as some argue, it represents the first letters of Nolad Yeshu Tes Leteves. Yeshu was born on the ninth of Teves. (Nitei Gavriel - Chanuka p. 416).
Since the event, turned out to be catastrophic to our nation, giving rise to all kinds of severe persecutions, inquisitions and many a holocaust, it was therefore established as a day of mourning and fasting. The fact that the reason was hidden and deemed forgotten or was disguised by Ezra’s yortzait, was simply to avoid further conflict with the Church, that would only increase their antisemitism and abuse.
Rabbi A. Bartfeld
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Posted 1/15/2020 12:12 AM |
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# 2500 Wash Off Hands?
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Q. Hello Rav, If someone speaks after saying "Al Netilat Yadayim" and saying Hamotzee, do they actually need to repeat the washing (without a bracha). It seems that many have this custom, but this just seems to add to the interruption. I'm wondering if the re-washing is halacha or a custom?
If it is a custom, then is it a custom that everyone should adopt? Or Is it a custom that people should stop? Or is it like one of those customs that you should only do if your family has done this for generations, but a baal teshuva should not necessarily adopt.
A. Mishna Berura (166: 6) rules that although on the onset one should be careful not to speak or even spend an unnecessary long time after reciting the bracha of netilas yodaim and saying hamotzi, after the fact one does not have to repeat the washing of hands, as long as he was not masiach daas or totally forgot about having washed hands.
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 1/14/2020 4:17 PM |
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# 2499 Dancing to Another Tune
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Q. Are we allowed to dance during Kiddish Levona when it is done on the night preceding Asarah Beteives or would it be assur to do so as it is similar to making a wedding which Rav Shlomo Zalman Auerbach would not be allowed? Additionally, is it preferable to wait until after Asarah Beteives to do kiddish levona rather than doing it the night immediately before the fast if one hasn’t done it yet?
A. On question 957 in regard to attending a wedding or a sheva brachoth with music on the night prior to the fast of Asara Beteves, we wrote: Remoh (O.H. 550: 3) advises that if there is a Chupa on Asara Beteves on Erev Shabbos, Mincha and Vaichal are recited before the Chupa. However, Shulchan Aruch (551: 2) rules that no weddings are to be done during the Nine Days and Biur Halacha (ibid.) quotes from Eliahu Rabbo and Peri Megodim that it is possible that this also applies to Shiva Asar Betamuz and Asara Beteves.
Bais Avi (3,2,6) writes that the minhag is not to make weddings on the night of the Tenth of Teves since in reality the Ta’anis has already began but the prohibition to eat is only from the morning. Ratz Katzvi (16) maintains that on this taanis a baal nefesh should begin fasting from the night before. Weddings should therefore be avoided on that night.
However, other Poskim are more lenient (Even Pina O.H. 45, P’ri Hasade 1: 2, Yabia Omer 6: 7, Tzitz Eliezer 7: 49). Although Halichos Shlomo (2: 18: 5) rules that one should not have a wedding on the night prior to a day fast, with the exception of Taanis Esther, he permits in need on the night prior to Asara Beteves (ibid. n. 21).
Da’as Torah of the Maharsham (551: 2) advises that although the Chupa is permitted but one should abstain from dancing on Asara Beteves.
Horav Shlomo Miller’s Shlit’a opinion is that in principle and by the letter of the Halacha, it is permitted to have a wedding or Sheva Brachos with music on the prior night of the Ta’anis, however, when possible one should be stringent. (He pointed out to the Sdei Chemed – Ma’areches Choson Vekalo p. 21-22)"
In question 735, explaining why is there a custom to dance after saying kiddush levana. we wrote: "In only one instance the Remo praises and extols dancing and that is in Darkei Moshe (426) in regards to Kidush Levana. He mentions that the reason for the dancing contains a great Cabalistic “sod” or mystery similar to the joy of newlyweds, since we then receive the Shechina (Otzar Hayedios p. 293, see also Remo O.H. ibid. 2.)
Meor Einaim compares Kidush Levana to the receiving of the Torah and the joy and happiness that it contained. (Milin Kadishin 84)
Mekadesh Yisroel (Bein Hametzorim 310) in regards to dancing on Kidush Levana on Motzei Tisha B'Av mentions that since the Remo considers the dancing a mitzvah it should be permitted even in the state of avelus still present at the end of the fast. The dance is done to foster our belief in the Geula, since in Tisha B'av the Messiah was born. He adds that this is the common accepted tradition.
Horav Shlomo Miller Shlit”a pointed out that Poskim mention that one of the reasons that Kidush Levana is not recited on Shabbos, is due to the dancing involved.(Shaar Hatzion 426: 32)."
Taking into account the above, Horav Shlomo Miller's Shlit'a opinion is that one may dance if that is his minhag. It is also unnecessary to wait until after Asara Beteves to recite Kidush Levana, especially since it is during winter weather time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/14/2020 3:52 PM |
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# 2498 Fast To The Very End
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Q. Do a bride and groom to be married on the night after Assara Beteves have to fast until the chupa, as is usually done, which may be hours after the fast has finished for all others?
A. Poskim disagree. Some maintain that since the main reason for the fast of the newlyweds is to avoid inebriation at the time of the chupa, that may render questionable this most important act. therefore, the fast should indeed continue until the beginning of the chupa (Aruch Hashulchan E.H. 61: 21). Others maintain that the grounds for fasting is that it is a Yom Kippur day for them since all sins are forgiven in that day, and it would suffice until the end of the day. (Pischei Teshuva E.H. 61: 9, quoting Chochmas Odom 115: 2 and others).
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 1/12/2020 1:13 PM |
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# 2497 The Greatest Thing Since Sliced Bread?
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Q. Hello Rav. I heard in a shiur that one (of many) segulot for parnasa is to leave over bread on the table. It wasn't clear if this meant just for Birkat Hamazon or if we should ALWAYS leave bread on the table. Is there a well-sourced segulah to leave bread on your table all the time?
Thank you.
A. Shulchan Aruch (O.H. 180: 1) based on Sahnedrin (92a), rules that one should not remove the bread from the table until after having recited birchas hamazon. Then adds (ibid. 2); that one who does not leave bread on his table, will not see any signs of bracha and blessing forever. Nevertheless, he should not place on the table a (new) complete bread on the table.
Mishna Berura (ibid. 1) explains that the bread remains demonstrate to all, that we thank Hashem for His great kindness and goodness, by giving us bountiful and abundant bread. He adds, that the bracha will not take hold on emptiness and therefore the remaining bread is needed. On the next clause (seif 2), he adds another reason for leaving some bread on the table, namely, in case an impoverished hungry person calls on the house, so one will have bread ready to share with him.
From the wording of the Shulchan Aruch quoted above, it seems that the bread is to remain on the table only until the final blessing is recited.
In addition, Poskim write that in our days, it is unusual to donate leftover bread to the destitute, as they usually come to collect monetary donations and not leftover food. Therefore, one need only leave on the table small pieces of the remaining bread or crumbs, to show Hashem's grace. (Oz Nidberu 1: 46, Rivavos Efraim 4: 46, and others). The above applies especially if there is concern that reusable pieces and slices of bread, may be discarded unnecessarily into the waste.
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov added, that although, we today do not usually donate food at the door, it is a great chessed to offer all collectors, a hot drink in cold winter days, or a cooling beverage in the heat of summer. (See That is Vayehi 78)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2020 12:51 PM |
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# 2496 For All Intents and Purposes
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Q. A woman has the option of davening before neitz (sunrise) standing with more kavana or after neitz sitting in a car with less kavana. Which is the better option?
A. Igrois Moshe (O.H. 3: 7), addresses a question regarding whether it is preferable to pray without a minyan, when one feels he can daven with more kavanna in a private room by himself. He rules that it is better to daven with the tzibbur, even at the expense of added kavanna. Igrois Moshe contends that the obligation stems from the fact that the tefilah of a person who is in a minyan, is certain to be honored, while the prayers of an individual are not necessarily recognized. A person has the responsibility to daven to the best of his competence and abilities, so he must go to daven where his
prayers are more readily accepted. Accordingly, the advantage of praying with a minyan is essential, for this can make all the difference whether one’s prayers are received or not. Davening with a bit more kavanna, can be only a subjective advantage. Therefore, a person must daven with a minyan, even though his kavanna may be somewhat diminished.
However in our case, Horav Shlomo Miller's Shlit'a opinion is that it is better to daven before the neitz standing and with the required kavanna, than on its proper time, after the neitz but with lesser intent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2020 12:17 PM |
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# 2495 Twice A Fast
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Q. Do a bride and groom to be married on the eve of Assara Beteves have to fast during the day before the chupa, on the ninth of teves also?
A. The chosson and kalla have to fast during the seven days of sheva brochos after their wedding, on all days of taanis tzibur including Assara Beteves. (Mishna Berura 559: 35 and others).
However, if they find it is to hard for them to fast two consecutive days, Horav Shlomo Miller's Shlit'a opinion is that the may fast on the ninth of teves only a half a day until chatzos until they daven Mincha. (See also Aruch Hashulchan E.H. 61: 21).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 1/10/2020 1:43 AM |
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# 2494 Taste Blood
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Q. Since one is required to fast when taking some types of blood tests, can one do it during a taanit such as Assara Beteveth that according to some opinions is more severe than others.
A. On question 219 regarding a blood test on Tzom Gedalia we wrote; "The Talmud mentions not to do hakozas dam (bloodletting) when fasting (Shabbos 129a, Taanis 25a). However, Rivavos Ephraim (1:340) rules in regards to the prohibition of bloodletting on the eve of every Yom Tov (see Tur O.H. 468:3), that it does not apply to the common blood tests of today, as the amounts extracted are small and do not cause weakness or debility.
Horav Shlomo Miller’s Shlit”a opinion is that it is permitted especially at the end of the taanis, when it is close to breaking the fast."
On question 1566 regarding being more stringent to fast on Asarah Beteves for someone who due to age and weakness does not fast besides Yom Kipur and Tisha Beav, we wrote:
"Beis Yosef (O.H. 550) quotes Avudraham’s opinion that if Asarah Beteves was to occur on Shabbos we would fast on that day, since it is similar to Yom Kippur in which the pasuk mentions “beetzem hayom haze”ť (Yechezkel 24).
Toras Chaim (550: 4), wonders why Bais Yosef would mention the above detail since it does not have a practical difference, as this fast day cannot according to our luach coincide with Shabbos. He explains that it may be for the purpose of being more stringent on this taanis than others and other prohibitions, such as washing also apply. He mentions that his own father, the Machane Chaim, on the end of his life, when he was very weak and was not supposed to fast, he forced himself to do so on Asarah Beteves.
Biur Halocho (551: 1) mentions that some maintain in Asarah Beteves the stringencies of the Nine Days.
Ratz Katzvi (16) maintains that on this taanis a baal nefesh should begin fasting from the night before. Weddings should therefore be avoided on that night.
Bnei Isoschor (Teves14) explains that this fast day marks the very beginning of the churban and all the days of avelus that we maintain, and is therefore more severe and strict.
However, in practice many Poskim maintain that one does not have to be more rigorous than in other fast days (Shulchan Aruch and Mishna Berura 550:1, Maharam Mibrisk 3: 29, Nitei Gavriel - Chanuka 60: 3 et. al.)
Horav Shlomo Miller’s Shlit’a opinion is similar."
In our case, if there is a need for someone who finds it difficult to abstain another ten hours or more from eating or drinking coffee for a blood test, the Rov maintains it is permitted. As far as the possibility of a taanis being a detrimental omen day, the Rov quoted the rule often used in similar matters; "Man delo kopid, lo kopdinon leih" or one that is not himself concerned, we are not concerned for him. (Pesachim 110b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/10/2020 1:34 AM |
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# 2493 A Hefsek Psak
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Q. Before davening Shacharis in shul, I made a shehakol on a cup of water. After Shacharis, they brought out tikkun (vodka) because it was the yartzeit of the rav's father. Do I need to make a new shehakol? Does it make a difference if the food brought out was expected or unexpected? In my case, it was unexpected, but they sometimes provide tikkun. Do I have the status of a guest?
A. On question 2208 we wrote that one should avoid on the onset eating two meals during Shabbos, immediately one after the other, as one may incur in the prohibition of reciting unnecessary brochos (Mishna Berura 291: 14 -17) unless one makes a significant hefsek, such as taking a walk outside (ibid.) or waiting at least a half hour in between. (Piskei Teshuvos ibid. n. 50. He quotes a quarter hour).
Horav Shlomo Miller's Shlit'a opinion is that the davening after the shehakol is a hefsek and a new brocho should be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/10/2020 1:22 AM |
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# 2492 Saving the Life Jackets
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Q. If life jackets that are commonly found on boats contained shatnez, would one be permitted to wear it while out on the water?
A. It is very unlikely that life jackets would be made from or contain both natural wool and linen fibers woven, and twisted or even compressed together.
Nevertheless, Horav Shlomo Miller's shlit'a opinion is that even if that was a possibility, since Remah (Shulchan Aruch Y.D. 301: 6), rules that shatnez is forbidden only when it is worn as a normal garment, to protect from the cold, rain or heat, but it is permitted when one does not have any of those intentions and is wearing them only as a try out or for just transporting them, a life jacket would also be allowed.
However, Poskim disagree when it is a certainty or close to it, that the garment does contain shatnez if it could still be worn under the above conditions. The Rov advises to be stringent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/10/2020 1:09 AM |
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# 2491 Torah Bitul on a Nit'l
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Q. I'm from Chasidik background and avoid learning Torah on Nit'l night. Should I also not learn on the ninth of Teveth since according to some it is the day that yoshke was born?
A. On question 1567, regarding the he 9 of Teveis, we wrote: " Shulchan Aruch (O.H. 580: 2) counts as one of the days that misfortunes occurred to our forefathers and it is proper to fast on them, the Ninth of Teves. The Mechaver adds; but we do not know what happened on that day.
Horav Shlomo Miller Shlit’a mentioned that the fact that we don’t know or we don’t remember today the historical reason why a decree or minhag was enacted, does not constitute grounds enough for not keeping it.
However, Mishna Berura (ibid. 13) indicates that in the selichos recited on this day, it is mentioned that the day marks the yohrtzait of Ezra Hasofer. Why we would observe the demise-anniversary of Ezra more than so many others we do not (such as the Avos or Aharon Hacohen) could be explained by what Tosafos Chadoshim on Megilas Taanis elucidates. This day actually marks the birth of “Oisso Hoish”ť and it coincides more or less with the winter solstice. Traditionally it was the occasion of pagan festivities such as Saturnalia. Later on, the Church, as it often did, adopted it and made it coincide with the birth in Betlechem of Yeshu and the celebration of Christmas, better known in our tradition as the night of “Nitel.”ť From the term for natalis or being-born in Latin. Or as some argue, it represents the first letters of Nolad Yeshu Tes Leteves. Yeshu was born on the ninth of Teves. (Nitei Gavriel - Chanuka p. 416).
Since the event, turned out to be catastrophic to our nation, giving rise to all kinds of severe persecutions, inquisitions and many a holocaust, it was therefore established as a day of mourning and fasting. The fact that the reason was hidden and deemed forgotten or was disguised by Ezra’s yortzait, was simply to avoid further conflict with the Church, that would only increase their antisemitism and abuse. See question 2489 above.
This day follows the Eight of Teves, also a time for fasting mentioned in Shulchan Aruch (ibid.). It marks the day the Torah was translated into Greek. This gave rise to false and mendacious interpretations of the text, and thus made possible and gave authority and validity to the New Testament."
On question 242 regarding listening to a Torah tape on the Nit’l night we wrote: "This Shayleh actually is mentioned responsa Chai Binyomin (p. 301) where he argues that although you comply with the mitzvah of learning Torah just by listening and thinking (O.H. 47, 4 and Biur Halocho ibid.), since you do not make a brocho, (see Mishnah Berura ibid.) this form of learning may be different enough to permit it on Nit”l night.
Nitey Gavriel (Hanukah end of Volume p. 247) also permits thinking Torah thoughts on Leil Nit'l, basing this conclusion on the opinion that angels do not know the thoughts of humans."
Horav Shlomo Miller's Shlit'a opinion is that it is preferable to be machmir in the greatest of all mitzvos. the learning of Torah.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 1/8/2020 11:31 PM |
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# 2490 A Major Reading For a Minor Reader
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Q. Can a Bar Mitzva boy who is to be Bar Mitzva on Sunday, read the maftir and the Haftorah on the immediate Shabbos before when three Sefer Torahs are read?
A. Poskim maintain that one can call for maftir a kotton or minor, not yet bar mitzva, since the maftir portion is not part of the count of the seven required for the reading of the Torah. (Mishna Berura 282: 12). There are exemptions to the above, such as Parshas Zachor or Parah, when no minors are called.
When two or more Sefarim are read, such as on the Four Parshios, Ribosh (326) and others maintain that since maftir is not repeated as it is usually done on other occasions, but just read once in the second or third Sefer Torah, it is not correct to have a minor be the one being singly called to read it. (Eliahu Rabba, Tashbatz 1: 171, Ginas Veradim 1: 34).
However, some Poskim are lenient and follow the Remah's (282: 2) opinion and permit (Shulchan Aruch Horav 282: 16, Chaye Adam 31: 39, Kitzur Shulachan Aruch 79: 9 and others. See also Mishna Berura ibid. 23 and Biur Halocho).
Horav Shlomo miller's Shlit'a opinion is that in need one can be lenient. Additionally, the maftir sefer may be read twice, once by the baal koreh, and then repeated by the minor. (The Rov pointed to Sefer Hamanhig 150).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/8/2020 2:23 PM |
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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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Important Numbers
