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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1986 Tell the Intel of Nittel
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Q. Someone that has the minhag not to learn Torah on nittel nacht, is he allowed to learn the halochos of nittel nacht written in seforim like Nitei Gavriel?
A. There is indeed in Nitei Gavriel and other seforim ample material regarding Nittel. (See also Vedorashto Vechokarto Y.D. 15, and questions 242, 960 and 1567 in this forum).
On question 241 we wrote; "On the prior question, (240) it was mentioned that Nitey Gavriel (End of
the Chanukah volume) quotes eight different reasons for not learning
Torah on Nit’l Night. One of the reasons (p. 245, #2) cited in the name
of Korban Nessanel, is that it is due to mourning.It is similar
to the prohibition on learning Torah on Tisha Beav, as Torah learning
effects happiness and those are occasions of grief, loss and
anniversaries of persecution for us. It would stand to reason, that just
like in Tisha Beav you may learn the laws that pertain to that day or
about the sad experiences, stories and happenings related to the date,
so it would during Nit”l. Indeed the Zichronos L’ben Yerushalaim
(R’ Y . Yelin – Tome II p. 19) relates that the Zais Raanon (The Gaon of
Kutnah) would gather all his talmidim and use the occasion for exactly
that purpose."
Horav
Shlomo Miller's Shlit'a opinion is that even one who keeps this minhag, is permitted to learn the
halochos of Nittel on that night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/24/2018 3:06 PM |
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# 1985 Kadd-ishah?
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Q. You mentioned (on question 1979) that women should not recite kaddish in the women's section behind the mechitza. What happens if a woman does recite and you hear her. Do you have to answer Yehei Shmei Rabba? How about answering amen when a woman makes a brocho?
A. Mishna Berura (124: 47) quoting P'ri Megodim rules that one may answer amen after the brocho recited by a woman, however, it is not obligatory. (See reason in Notrei Amen ch. 19 and others).
If there is a man present also reciting kaddish in the minyan in the shul, one would be obliged to answer his kaddish. If the woman is the only one reciting kaddish in the ezras noshim, Horav Shlomo Miller's Shlit'a opinion is that one should not answer since there is no minyan present in her side of the mechitza and therefore the kaddish should not be said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/23/2018 1:48 PM |
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# 1984 The Party Line
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Q. Can I join an office New Year party if I seat together with other frum co-workers and we are served kosher food and kosher wine? Usually a sizable bonus is given to the ones who attend.
A. On question 694 in regards to attending at least for a short time a New Years party organized by the company one works, when only the drinks are kosher. If he would hate to be the only employee not attending. We wrote; Horav Shlomo Miller’s Shlit”a opinion is that you may attend for a short while, however only soft drinks are permitted and no liquor or alcoholic beverages should be consumed in their company. (Shulchan Aruch Y.D. 114: 1. See also Aruch Hashulchan ibid. and Shevet Halevy Y.D. 43, in regards to expensive drinks.).
Likewise, in this case, Horav Shlomo Miller's Shlit'a opinion is that one may attend. But should see to exit the earliest time viable for receiving his bonus. However, as above, no kosher wine or alcoholic drinks are permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/21/2018 3:00 PM |
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# 1983 Let There Be Light
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Q. The Talmud teaches (Pesachim 2a) that a person should go out on his way bechi tov when it is day. Should then someone avoid going to the hashkama minyan especially on Shabbath early morning when he has to walk and it is still night, and it is not the best of neighborhoods?
A. Chashukei Chemed (Pesachim 2a) addresses this question in regards to someone walking early morning and still dark to the Kossel. He tends to be lenient since in our days the roads and streets are well lit. He compares the issue to the ruling of the Semma (C.M. 5: 7) that a Beth Din can seat in judgment even at night if their chamber is well lit as then night turns into day. Although most Poskim disagree in regards to other mitzvos that are kept only during day time, it applies also to shechita and according to Rashi (Sefer Hapardes - H. Tzitzis 36) in regards to a tallis. He maintains that the lighting downgrades the danger of robbers and mazikin to rare and uncommon, specially when someone is traveling to the Kossel, shul or other mitzvos.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2018 11:01 PM |
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# 1982 Take it With a Pinch of Salt
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Q. I seem to remember that I learned in the gemora that you are supposed to eat a bit of salt after having finished eating any meal. Since salt seems to be unhealthy these days, does the above still apply?
A. Indeed the Talmud (Brochos 40a) mentions the above adding that one should also drink water after drinking other drinks. The Talmud also warns that one that does not follow the above, should worry during the day of having bad mouth-odor, and at night of the sickness named askara, that the Talmud (ibid. 8a) opines is the worst of all deaths.
However, Mishna Berura (179: 18) quoting Magen Avraham mentions that there is a well known principle in Halacha that with the passage of time "Nishtanu Hatevaim" many things in nature have changed (See Tosafos Moed Kattan 11a). Therefore, Yam Shel Shlomo (Chulin 8: 12) Maharil and others, enjoin from using the medicine or medical advice provided in the Talmud in our days.
Remah (O.H. 170: 22) does cite the above passage, but adds that we are not used to follow it today since most of our food already contains salt.
Horav Shlomo Miller's Shlit'a added to the above that it depends on the individual and his diet requirements. Some individuals in different locations may actually suffer from salt deficiency.
We may add that the Talmud (Horios 13b) mentions as a seggula for retrieving forgotten learning, to dip one's finger in salt and taste it. In Chassidus, we also find a number of Zohar and Caballistic references, to the constant maintenance of salt on the table and its consume at the end of the meal, as it is compared to the mizbeach and to the korbanot that were sacrificed on it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2018 10:33 PM |
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# 1981 Brocho Pursuit of Fruit
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Q. Re question (1980) above on one that ate mezonos and also fruits and a drink and then made "al hamichya" but not "bore nefashot," that the Rov ruled he can still take another drink without reciting a "shehakol" bracha. Would the same apply to someone who ate mezonos and grapes, and then recited "al hamichya" but forgot that he ate grapes and did not mention them in the brocho, can he still eat grapes after?
If not, does he have to repeat the bracha acharona on grapes?
A. Horav Shlomo Miller's Shlit'a opinion is that if he forgot his eating grapes, then that would be considered by definition as hesech hadaas - a removal of thought or a lapse in concentration and require a new brocho on the grapes. If he decided not to eat more grapes, he would have to recite a brocho acharona on the grapes he ate, as they were not included in the al hamichya he recited.
However, the Rov added, if we are dealing with dates instead of grapes, since dates provide sustenance similar to grain products (mizan zaine), they may be included in the bracha acharona of al hamichyia. This being similar to what is mentioned in Shulchan Aruch (O.H. 208: 17) and Mishna Berura (77) in regards to birchas hazon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2018 1:38 PM |
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# 1980 Don't Make me Say it Again
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Q. I ate mezonos and also fruits and a drink. If I made "al hamichya" but not "bore nefashot," can I still take another drink without reciting a "shehakol" bracha?
A. Horav Shlomo Miller's Shlit'a opinion is that even after reciting al hamichyio on eating a kezais amount of mezonos, if he was not "masiach daas" or decided not to consume anymore food or drink requiring the shehakol blessing, he may still continue to do so without reciting another shehakol. This is due to the fact that al hamichyio does not exempt one from reciting bore nefashos, the after-blessing on shehakol foods.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 10:19 PM |
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# 1979 Can't Say For Sure
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Q. Does your minyan have a women's section and accommodate women who say kaddish?
I work at ... (nearby) and have yahrzeit Thursday evening and would like to say kaddish at the shul if acceptable.
(similar q.) Can I say the kaddish quietly, together with the others on the men's section?
thank you.
A. On question 1825 in regards to a married woman who is the only child of a deceased parent
we wrote that "Horav Shlomo Miller’s Shlit’a opinion is that it is preferable that the husband should recite Kaddish, if he gets permission from his living parents. Otherwise, they should hire someone to say Kaddish."
Although some Poskim are lenient, the Rov maintains that even if there are no other sons to recite kaddish in the yohrzait day, it is better that the woman should ask someone else in the men's section, to recite the kaddish in her stead, and she should not say it even quietly. The value and effect of a kaddish is when it is said aloud and the minyan answers, not when it is said quietly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 9:53 PM |
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# 1978 The Undiscovered Mitzva
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Q. ( See above question 1977). How can someone comply with a mitzva if one is totally unaware of the mitzva being done?
A. Horav Shlomo Miller's Shlit'a opinion is that one can comply. This being similar to someone missing a mezuza on his door and a friend replacing it without his knowledge. Since we assume that the person will consent to the mezuza being replaced or placed back if he knew. The same can apply also to a "maakah" or security fence required in a house, for protecting people from falling. As we say; "Zochin Leodom Shelo Befonov," You can merit someone with something, that we know is in his benefit, even if he is unaware.(Kiddushin 23a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:37 AM |
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# 1977 Lighting for the Unenlightened
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Q. Re- prior question 1967, on an elderly single and bed-bound convalescent patient at a retirement nursing home or hospital, that Horav Shlomo Miller's Shlit'a opinion is that if there is a minyan and they light a kosher menorah in that site, they should have in mind to include all the patients at the same location who are unable to light. The Rov added that the room-bound patients may not be necessarily be considered as dwellers of the whole institution. It would then be better, if the one lighting the menorah, should be makneh or legally transfer a minimal amount of the value of the lights, to the ownership of all Jewish patients at that institution, even if they are not present at the menorah lighting ceremony.
I have two questions.
1) Can you light the menorah for elderly or ill people who don't know much about Chanuka and they may not be aware that they have to light candles?
A. Horav Shlomo Miller's Shlit'a opinion is that as long as they are believers in Hashem and that he gave us a Torah, you can have them in mind, and the will comply. In reality, since there is no bracha in vain issue, since you are lighting anyway, there is no problem in having everyone in mind and being makneh a minimal amount of the value of the lights to all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:31 AM |
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# 1976 Always a Freilechen Chanuka
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Q. Regarding if Hanuka is a Yom Tov or not. Is there a Rabbinic mitzva of simcha and joy in Hanuka, after all we do greet each other with a Freilechen Hanuka?
I know that there is no obligation to eat a seuda on Hanuka as we do in Purim, or eat meat and drink wine, but is it recommended? Is making s seuda in Chanuka a seudas Mitzva?
A. Rambam (H. Chanuka 3: 3) writes that the days of Chanuka were established by the Sages of that generation as days of "simcha and hallel," rejoice and praise. Poskim disagree as to the definition of simcha in Chanuka. Shulchan Aruch (O.H. 370: 2) rules that the simcha is limited to not fasting or saying hespedim and the meals eaten are not considered seudos mitzva,. Mishna Berura (6) quotes the Levush that explains the difference between Chanuka and Purim.
Remah (ibid.), however maintains that there is some mitzva in the seuda and if one recites shiros and sishbachos to Hashem, thanking and praising for the miracles that occurred they are considered seudos mitzva.
Chassam Sofer (Y.D. 233), seems to maintain that although the particular mitzvos that apply to Purim and Chanuka are only rabbinical, the instituting of a day of moed on the day a miracle occurred and rejoicing in it, is a biblical mitzva.
Even Ezra (Behaaloscha) explains on the pasuk "ubeyom simchaschem ubemoadeichem" when you were victorious over your enemies and you will establish them as days of rejoice, that it refers to Chanuka and Purim. (See also questions 1222, 1555 and 1971).
Horav Shlomo Miller's Shlit'a opinion is that one should recite shiros vesishbochos and divrei Torah on the meals of Chanuka and turn them into a seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:00 AM |
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# 1975 To Wait or not to Wait?
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Q. I recently began working in a kosher restaurant serving food to customers. What do I do on a fasting day like 10 of Teveth coming up. Is it permitted to serve food to Jewish customers that look healthy?
A. Yalkut Yosef (Moadim p. 530) is stringent in serving food on a Taanis, unless you know that the customers are ill and are allowed to eat it. He claims that the fact that other restaurants are also open and offering food, does not remove the "Lifnei Iver" or placing a stumbling block in front of the blind prohibition, since they are also in the same prohibitive situation. However, he claims that there is no "Mesayea Lidbar Avera" or helping others in transgressing a proscription, since they are paying for the food. Piskei Teshuvos (549: 1: n. 8) quotes similar rulings from Beis Shlomo (38) and Maharsham (6: 11). See also Mekadesh Yisroel (Bein Hametzarim 3), and Rivevos Efraim (O.H. 2: 158).
However, Horav Ovadyia Yosef zt"l (Article in Beis Hilel p. 62) is lenient but suggest to place a sign at the entrance informing that it is a fast day. Divrei Dovid (38), Shevet Hakehossi (O.H. 155) are equally permissive.
Horav Shlomo Miller's Shlit'a opinion is also to be lenient, since there are common medical conditions that may permit someone to eat on a Taanis, without being obvious, such as diabetes and other frequent chronic illnesses. In addition, today it may be difficult to establish with certainty the Halacha status on the Jewishness of some people. The Rov maintains, that one does not need to question the clients on their permissibly status in order to serve them food.
See also Teshuvos Vehanhogos (2: 257) that permits keeping open a meat and steakhouse restaurant during the Nine Days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/14/2018 3:11 PM |
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# 1974 Fast and Feast?
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Q. Can you have a wedding on the night of the Tenth of Teveth, since the fasting starts only in the morning?
A. Remah (O.H. 550: 3) writes that if a chupa is celebrated on Erev Shabbos, the minhag is to daven mincha and read Vayichal first and then the chupa begins. Mishna Berura (ibid. 12) rules that the chosson should not drink from the cup of wine since it is still a fast day, it is then given to a child. On note 10 Mishna Berura explains that this taanis must be Assara Beteves, since it is the only one that can occur on Erev Shabbos.
Similarly, Tosafos (Eiruvin 40b) mentions the case of a chupa done on Assarah Beteves and the wine cup was given to a child.
Maharsham (Daas Torah 551: 2) maintains that one should avoid dancing on a chupa celebrated on Assarah Beteves.
However, Tzitz Eliezer (7: 10: 8) quotes different opinions of Poskim in regards to a chupa on that day.
Beis Avi (6 quoted in Shaar Halocho p.42), writes that the minhag is not to make a chupa even on the night prior to the fasting, unless in great need.
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.
Eben Pina (O.H. 45) permits performing a wedding on the night prior the Tenth of Teves only after the fact, when the date was already chosen. Lechatchila, one should avoid that date.
Horav Shlomo Miller's Shlit'a opinion is also to avoid observing a chupa on the night of Assara Beteves, unless there is great need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/14/2018 2:55 PM |
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# 1973 Fast Talk
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Q. If someone undergoes periodical medical treatment and when it occurs on a regular taanis he was given a heter not to fast, exempting Yom Kippur and Tisha Beav, when he was told to postpone the treatment to another day. I was told that Assarah Beteveth is more stringent than a regular taanis is that true? Should one better postpone?
A. On question 1566 regarding being machmir to fast on Asarah Beteveth more than another Taanith and therefore, even someone who because of age and weakness does not fast besides Yom Kipur and Tishaa Beav, should fast on Asarah Beteveth, 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” (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 Beteveth the stringency of the Nine Days.
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 this particular case, the Rov's opinion is also that one should treat Assarah Beteveth like the other day taanesim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/14/2018 2:21 PM |
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# 1972 Vacating Vacations?
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Q. Since Horav Shlomo's Miller position is to avoid traveling during Chanuka, should there be an effort to have the schools change the days of vacation to before or after Chanuka?
A. Although the Rov indeed maintains that people should avoid traveling during this time, as we have mentioned in many prior questions, the Rov abstains from voicing an opinion on the above vacation issue.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2018 12:40 AM |
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# 1971 Is Gut-Yom-Tov Still Gut?
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Q. On question 1222 you wrote: "Horav Shlomo Miller’s Shlit’a opinion is that Chanuka is called a Chag and a Yom Tov as we find in Shulchan Aruch (Y. D. 217: 47) regarding a neder done exempting those days, that Chanuka and Purim are also considered Yomim Tovim at least in name. Taz (ibid. 38) explains that in the language and expressions that people commonly use, they are included.
Orchos Rabeinu mentions that Horav Yakov Yisroel Kanievsky zt’l would indeed greet people with a "Gut Yom Tov" on Chanuka. See similar opinion in Alenu Leshabeach (6: p. 342)."
However, Remoh (O.H. 570: 1) rules that "if someone made a neder to fast a number of days, excluding Yom Tov, then Chanuka and Purim are not included in the exclusion, unless he said so." Mishna Berura (ibid. 6) explains that Chanuka and Purim are not called a Yom Tov. Is that not a contradiction?
A. Horav Shlomo Miller's Shlit'a opinion is that it depends on the individual, if he or others are used to greet during Chanuka by saying Gut Yom Tov, then it is called a Yom Tov, as the Taz himself mentions. Otherwise, it isn't as the Mishna Berura writes.
It is common in Eretz Yisroel to use in many communities the Chag Chanuka Sameach or Chag Orim Sameach greeting. However, the Rov maintains that there is a difference between the terms Chag and Yom Tov.
Although, Alenu Leshabeach (6: p. 342), does quote that Horav Y. Y. Kanievsky zt’l, and Horav Y. S. Elyashiv zt'l would greet people with a "Gut Yom Tov" on Chanuka, the common practice is not to address others during Chanuka saying a Gut Yom Tov.
Even though the Talmud (Shabbos 21b) does mention that the days of Chanuka were established as "Yomim Tovim, Behallel Vehodaa," the Rov explained that it refers, as it says literally, only to giving praise and thanks. (See also question 1555 in regards to eating meat on Chanuka)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/12/2018 10:49 AM |
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# 1970 Know Where You Stand
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Q. Re- question above. Often the glass cups use for Chanuka lights, are rounded on the bottom and can't stand by themselves. Is that a problem?
A. Chesed L'Avraham (quoted in Shaarei Teshuva (673: 13) rules that one may not light Chanuka candles using the shells of (fruit of) trees or onions, as a keli or utensil is required, He adds that any utensil that cannot stand by itself, without additional support should not be used. Avnei Nezer (500) mentions that some Rishonim support his position. Therefore, following their opinion, one may not use a candle just attached (by melting the base) to a counter or to the ledge of a window. (See Shevet Halevi 8: 157).
Nitei Gavriel (21: 5) and Piskei Teshuvos (ibid. n. 43) suggest that following that opinion a rounded glass cup that cannot stand by itself may not be used as it may not qualify as a keli. However, Mishna Berura (611: 18) mentions that one mat attach candles to a wall.
Nitei Gavriel and Piskei Teshuvos also mention that other Poskim don't mention at all that a keli is essential for lighting Chanuka lights. (See Oz Nidberu 13: 49, Shvus Yaakov 1: 33).
Horav Shlomo Miller's Shlit'a opinion is similar and one may use, as many do, a glass cup even if it cannot stand without the support of the menorah. In regards to the prior question on using glass cups in a silver menorah, the Rov added, that when they cannot stand by themselves, they certainly become annulled to the menorah itself and are essentially part of it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/10/2018 10:17 PM |
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# 1969 The Silver Lining of a Menorah
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Q. Is it better to light a silver menorah using its own silver cups by placing the oil and wick in them, as was done in the menorah of the Beth Hamikdash. or can one use separate glass cups which is cleaner and more convenient?
A. Chesed L'Avraham (quoted in Kaf Hachaim 673: 60, Sdei Chemed - M. Chanuka 7) mentions a list of fifteen different materials that can be used for crafting a menorah. The preferred top of the list material is gold, followed by silver, while the bottom or least desirable is the bark of the alon tree. Glass is in the middle as number eight.
Therefore, Shevet Halevi (8: 157) argues that one should preferably not light in the glass containers but rather on the silver menorah itself.
However, some Poskim maintain that the small glass containers become batel or annulled to the menorah itself and are essentially part of it. (Shevet Hakehossi 3: 201)
Horav Shlomo Miller's Shlit'a opinion is that the glass cups besides being considered part of the menorah, are also an enhancement and contribute to the pleasant appearance of the utensil and can therefore be used lechatchila.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/10/2018 10:15 PM |
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# 1968 Did We Strike Oil?
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Q. Is it permitted to light a menorah with olive oil or vegetable oil without a hechsher, when traveling and no other oil is available? Is it better to light then with candles?
A. Some Poskim maintain that one should use for Chanuka lights only oil that is "min hamutar bepicha" or kosher for eating (Shenos Chaim 218, see Sdei Chemed - Chanuka 12). However, most Poskim disagree since it is only a rabbinical mitzva and has no inherent kedusha (Pri Megodim 32: 28, Noda Beyehuda 2: 3, Beis Yitzchok Y.D, 1: 145, Sdei Chemed ibid. et. al.).
Maharsham (9: 39) recommends that on the onset one should be stringent and use for Chanuka lights only kosher oil, since we are mehadrin min hamehadrin or comply with the maximum degree of observance when dealing with this mitzva. See question 682 in regards to lighting with oil that was left uncovered overnight.
There are non-Kosher oils, such as the product of orla or one that contains meat and milk cooked together, that one may not use at all, since besides being prohibited for eating, one cannot derive any benefit from them (Mishna Berura 673: 2). However, some Poskim maintain that one may use them if no other oil is available (Igrois Moshe O.H. 1: 191, Piskei Teshuvos ibid. n. 12).
Horav Shlomo Miller's Shlit'a opinion is that one may light the menorah with olive or vegetable oil that has no hechsher and it is preferable to candles.
The Rov mentioned that the Talmud (Shabbos 20b) teaches that you may not use "shemen kik" or the oil made from a non-kosher animal, but you may use it for Chanuka (ibid. 21b), proves that non kosher oil is permitted for Chanuka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/10/2018 9:57 PM |
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# 1967 Let The Light Shine for Everyone
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Q. Re- question 1966 above, on an elderly single and bed-bound convalescent patient at a retirement nursing home or hospital, who has no possibility of lighting or being present at the lighting of a Menorah.
Since in most Jewish retirement nursing home or hospitals with a sizable Jewish population, there is a minyan and they likely light a kosher menorah in that site, can they not have in mind to include all the patients at the same location who are unable to light. After all this is now their home, at least temporarily. Would one not comply with Ner Chanuka if someone would light for him in his own home, even if he is not present? If this can be done, it would make worldwide a difference for thousands of patients at such locations.
A. Horav Shlomo Miller's opinion is that the room-bound patients may not be necessarily be considered as dwellers of the whole institution. It would then be better, if the one lighting the menorah, should be makneh or legally transfer a minimal amount of the value of the lights, to the ownership of all Jewish patients at that institution, even if they are not present at the menorah lighting ceremony.
The Rov indeed recommends that this should be done, to be mezake es horabim and merit the many with the most important mitzva of Chanuka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/10/2018 9:08 PM |
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Important Numbers
