|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
|
|
|
|
|
# 1938 It's In Your Bones
|
|
|
Q. Why is the luz-bone on the spine only nourished from the Melava Malka meal?
A. Midrash (Bereshis Rabbah 18, Koheles 12, see Ta'amei Haminhagim 425) write that the luz-bone is known to be eternal and does not decay, as this is the bone from which the body will be rebuilt at the time of resurrection. The Roman Emperor Hadrian asked Rabi Yoshua Ben Chananiah; how is man to be revived in the world to come, and he replied that it would be from luz, in the back-bone. Hadrian demanded proof and Rabi Yoshua Ben Chananiah took a luz-bone from a spine, and immersed it in water, but it was not softened; he put it into the fire, but it was not consumed; he put it into a mill, but it could not be grounded; he placed it upon an anvil and struck it with a hammer, but only the anvil split and the hammer broke.
The idea of the eternity of the luz is also reflected on the city of Luz, described in Talmud (Soṭah 46b) as the city where the blue dye techeiles is used: the city which Sanncherib entered but could not harm; Nebuchadnezzar came, but could not destroy; the city over which the angel of death has no power; and when the aged are tired of life, they exit its walls and meet their death.
Lebush (300), Rav Yaakov Emdin in his sidur, Mishna Berura (300: 2) mention that it gains its sustenance only from the melave malka meal on Motzei Shabbos. In the future, the resurrection of the dead will begin with this bone.
Shaarei Tzion (ibid.) quotes Eliahu Rabba that explains that the uniqueness of this bone is because it derived no benefit when Adam ate from the Eitz Hadaas; since that was before Motzai Shabbos, so it remained unblemished by that sin. As a result, it is not subject to the same mortality as the rest of the human body
R’ Tzaddok Hakohen and others explain that no matter how low a person has fallen, there exists an indestructible part in him, that can form the basis for a new resurrection; a new life. That is why a person will be resurrected from his luz bone.
He adds that when Leah gave birth to her third son, she named him “Levi”, which shares a root with the word “melaveh.” She said (29: 30), “This time my husband yilaveh - will become attached to me.” Likewise, says R’ Tzaddok, by accompanying the Shabbos on her way, we attach the Shabbos to the week ahead.
The luz also symbolizes the point where physical and spiritual meet. Thus, it is nourished only from melave malka, the meal eaten between the spiritual Shabbos and the material weekday. In a sense it is like the Kosel Hanaaravi: Just as the Western Wall will never be destroyed, and from it the Third Temple will be built, so too the luz can never be destroyed, and from it the person will be re-built during the future resurrection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/25/2018 10:07 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1937 Acting One's Age
|
|
|
Q. Does one have to stand for an elderly if one is unsure of his age?
A. If one is unsure if an elderly has reached seventy, Yabia Omer (Y. D. 3: 13), Yehave Daas (3: 70 ) rules that since this is a Biblical mitzva you have to be stringent when in doubt and stand.
Ayeles Hashachar (Vayikra) quoting Chazon Ish maintains that if one has a sofek if an individual is a talmid chacham or not, one can rely on the fact that the majority of people are not. However, if one is in doubt if the elder is sixty and he usually stands for them, when in doubt he does not have to be stringent.
Horav Shlomo Miller's Shlit'a opinion following his answer above in regards to elders today, is that in doubt he should rise slightly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 11/21/2018 12:43 AM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1936 The Same Old Story?
|
|
|
Q. Does one have to stand for an elderly person if he is unaware of it?
A. On question 1158, in regards to standing up for an elderly Talmid Hacham that is senile or blind and is not aware of the honor you are giving him, we wrote: "Ginas Verodim (Y.D. 4: 2),Birkey Yosef (Y,D, 244: 2), Rabi Akiva Eiger ztl (Y.D. 240: 7), Ben Ish Chai (Ki Tetze 15) et. al. rule regarding the blind, that one has to honor them even if they are unaware of the respect given. Poskim maintain that it is similar to embarrassing the blind which is prohibited (Bava Kama 86b). Derech Sicha (P. 374) asserts that the same applies to the elderly or ill, who are oblivious to the treatment given to them.
Horav Shlomo Millers Shli'ta opinion is similar.
On question 1159 in regards to standing for a Talmid Chacham or an elder who is unaware of the honor given to him, (he is facing another direction), if it is better to make him aware, we wrote: Horav Shlomo Millers Shlit'a opinion is that in general there is no need to make the recipient of the honor aware that you are standing for him or honoring him, unless he needs to benefit emotionally from that knowledge;( e.g. to rise his depressed spirit).
In principle, the Rov maintains one should rise slightly, as mentioned above, even when the elder is not aware of it
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/21/2018 12:40 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1935 A Word on Honor
|
|
|
Q. Does one have to stand to honor an elderly woman if she is not an eishes chover?
A. Sefer Chasidim 578, quoted by Beis Yehudah, (Y.D. 1: 28); Sefer HaChinuch and Minchas Chinuch 257:3. Yechaveh Da’as (3:72) quoting Teshuvos Geonim, and mentioning that it also seems so from the Rambam in Sefer Hamitzvos. Chida, Bris Olam on Sefer Chasidim (ibid.) and others maintain that it applies also to an elderly woman.
However, Ben Ish Chai, Ki Seitzei 16, quotes the Arizal who seems to hold that one need not rise for an older woman.
Horav Shlomo Miller's Shlit'a opinion is that since some women may feel uncomfortable if men stand for them, it would depend on the minhag of the place. However, younger women should stand for them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/21/2018 12:38 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1934 Sorry, but not Old
|
|
|
Q. Does one have to stand for an elderly person if he is mochel, forgives or does not want you to stand for him?
A. Teshuvos Radvaz (8:167) maintains that even when the elderly forgoes his honor, one should still respect him by rising slightly. Horav Y.S Elyashiv zt"l, however, rules that this is unnecessary. (Mevakshei Torah, v. 4, p. 249).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/21/2018 12:35 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1933 Know Where You Stand
|
|
|
Q. (On prior question 1932, mitzva of standing for the aged) I don't see it widely practiced in many places, so I'm wondering if there are any heterim for not doing it while learning, davening, bentching, or eating a seuda shel mitzvah,etc? For example, do I need to get up each time during seduat shlishit at shul every time an older man walks by me?
Additionally, some people will raise themselves up a bit in their seat to "sort of" comply with this mitzvah....is that acceptable or advised in a place where standing fully doesn't appear to be the custom or is it better to always stand fully?
thanks so much . Any differences for Sephardim?
A. Tzitz Eliezer (14: 10) considers if one must stand up when an elder enters in the four amos while one is davening. He concludes that while he is reciting pesukei d’zimra, aleinu, karbanos etc. one must stand. However, while he is reciting Shema he should not stand up. However, many poskim, including the Chida, Rav Yosef Chaim Zonnenfeld zt”l, and the Chazon Ish, all maintain that one should stand before the elderly even while reciting Shema. See also Mevakshei Torah, (v. 4, p. 250) and Ishei Yisroel (p. 204 n. 85)
In the following cases the mitzvah of mipnei seiva takum, which requires one to rise to his full height, may not apply. Instead, the mitzvah is merely to show some measure of respect, such as rising slightly from one’s seat:
If one is an employee and standing up will require wasting his employer’s time. (Y.D. 244: 5).
If the “younger” person is also over seventy. (Y.D. 244: 8).
If the younger person is a greater talmid chacham than the older person.(Y.D. 244: 7).
If the older person specifically forgoes the honor that is due to him. (see next question)
If one is ill, or an Avel during shivah. (Rema Y.D. 376: 1. On Tishah BeAv, this mitzvah does not apply, (R" Akiva Eiger, ibid, quoting Shevus Yaakov).
As mentioned above, if one is in the middle of davening and standing will disturb his kavanah.
Horav Shlomo Miller's Shlit'a opinion is that in our days, due to the fact that people live longer lives, reaching the age of seventy is common and does not seem to be a major achievement anymore. Therefore, septuagenarians mostly do not expect nowadays any recognition and on the contrary, they may be even upset that one should consider them old.
The Rov advises that one should follow the minhag hamakom and behavior of the location he is on, and act accordingly. If in doubt, he should consult with a competent local authority.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/19/2018 9:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1932 Reason To Stand
|
|
|
Q. I heard that its a mitzvah from the Torah to stand up FULLY when a frum Jew over 70 years old (60 according to Kabalah) comes into your 4 Amot.
A. Shulchan Aruch (244: 1) rules that the mitzva of rising before a "seiva" (Vaikra 19: 32), applies to a seventy year old elderly, even if he is an "am haaretz" or ignoramus individual, as long as he is not a "rosho," when he enters your four amos (two meters) space.
Most Poskim follow the ruling of the Shulcha Aruch, and maintain that the age of a seiva is seventy years (Hagr'a on S.A. ibid quoting Mishna Avos 5: 23), Rosh on Kiddushin 33a, Shoel U’meishiv 3, 1-110, Minchas Chinuch 257:9 and Ben Ish Chai, Ki-Szeitzei. Bartenura and others relate it with the pasuk in Divrei HaYamim (1: 29: 28): And he (King David) died “BeSeiva Tova” (in a good old age), and we know that King David lived for 70 years.
However, The Rashbatz (in Magen Avos - Kiddushin 5:21), cites a Targum Unkelus that the age is actually sixty years old. The Minchas Chinuch (#407) writes that one should, in fact, be stringent and arise for someone who is sixty years old. The AriZal in Shaar HaMitzvos on Parshas Kedoshim is also of the opinion that the correct age is sixty.
What exactly the word "seiva" means is debatable, The Hirsh Chumash translation is "Stand up before a hoary head." He bases his interpretation on the pasuk (Iyov 41: 24) describing the swim of the leviathan "He makes a path shine after him; he considers the deep to be hoary," as the white foam that follows the wake he creates. The Complete Jewish Bible (Chabad.org) translates it as "a venerable person." most others have it as the aged or elderly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/19/2018 9:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1931 All the Best By the Best
|
|
|
Q Rashi says that the words in Parashas Vayishlach, "Im Lovon Garti" (2nd explanation) mean that Yaakov kept the 613 mitzvos.
However, it is certain that he did not keep them all because, for example, he did not keep the mitzvah of Sippur Yetzi'as Mitzrayim.
Could the Rav resolve this seeming difficulty?
(Similar question) Rashi on the posuk (26: 5); "Because Avraham hearkened to My voice," quotes the Talmud (Yuma 28b) that teaches: "Avraham Avinu kept the complete Torah before it was given." This is truly astonishing, let me just mention a few mitzvos that could not be there. How could Avraham Avinu or the other Avos, celebrate a seder, eat a korban Pesach and tell the story of Mitzraim before it actually happened? wear tefilin with what parshios? carry on mechias Amalek when no Amalek was created?
A. There are different opinions as to what is the meaning of Avraham Avinu kept the complete Torah before it was given. Some seem to take it literally (Madregas Ho'odom - Betekufas Haolam p. 16, and others). Some maintain that the mitzvos were kept only in Eretz Yisroel. (Ramban 26: 5).
Nefesh HaChaim (Sh. 1: ch. 21) explains that Avraham Avinu was spiritually so sensitive that he reached even the hidden, esoteric depths of the Torah, through probing the wonders and marvels of the world, Avraham built up an awareness of Hashem that eventually led to a complete and absolute understanding of His will.
However, S'ridei Eish (53; p. 497) asserts that not all mitzvos were kept by the Avos. Historical mitzvos such as mechias Amalek, matza and maror were not yet kept as well as machatzis hashekel and similar.
Peninei Kol Menachem (p. 262) compares the keeping of mitzvos by Avraham Avinu, to the Torah learning of an unborn child by a malach teaching him during pregnancy. The Torah was revealed to Avraham Avinu by a similar ruach hakodesh. Moreover, it is possible that just as when one learns the Torah of korbanos, it is considered as having complied with them, so too it was with the Avos when they learned about the Torah of the mitzvos.
Horav Shlomo Miller's Shlit'a opinion is that even after the Torah was given, there are many mitzvos that different individuals cannot comply with, such as a Cohen, Levy or not living in Eretz Yisroel and in the days of the Beis Hamikdosh, or to special and unique circumstances, that not all people posses. Yet we all are the potential keepers of all Taryag Mitzvos by our association and partnership in Knesses Yisroel, or just by our willingness to keep them all. As our Sages teach (Brachos 6); Someone who planed to do a mitzva. an accidentally was unable to comply with it, the Torah considers him as if he actually abides by the mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/18/2018 12:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1930 Take The Tallis Treat?
|
|
|
Q. I traveled to be at my future son-in law's aufruf. When I came to the shul I realized that I did not have my tallis with me. I was unable to ask someone to lend me one, but I found someones weekday tallis. Since I would not have been able to come after Shabbos to fold it as it was, can I use it and fold it back on Shabbos? If this happens to be a rather new tallis with foldings clearly marked, is it also permitted?
A. Poskim disagree if one is permitted to fold a tallis on Shabbos after the end of davening.
Shulchan Aruch (O. H. 302: 2) rules that folding a tallis when not on the original creases is permitted
Mishna Berura (ibid. 19) writes that although later day Poskim agree with the Shulchan Aruch “he who wishes to be more stringent and not fold at all, is certainly better.” Piskei Teshuvos (392 n.102) quotes a list of Poskim that maintain it is better not to folded at all.
However, Horav Shlomo Miller Shlit'a pointed out that the very hetter or permit to use someones tallis without his permission, which is based on the principle of "nicho lei leinish lemeavad mitzva bememonei" or a person is pleased and consents when someone complies with a mitzva, by using his property, is not that clear cut and dry, as a number of limiting issues may be involved.
a) Mekor Chaim and Eishel Avrohom opine that it may not apply to mitzvos that are not obligatory, such as wearing a tallis, since one may well daven without one, and besides he is already complying with the mitzva by using a tallis kotton.
b) Shulchan Aruch (O.H. 14: 4) and many Poskim maintain that the tallis has to be returned in the exact condition one found it, and that may not be always possible or doable. Mishna Berura (ibid. 15) indeed addresses the issue as to what to do on Shabbos. He indeed mentions that on Shabbos, one should return after folding it, but not in its original creases. Then quotes Magen Avraham who is lenient and says he may not folded at all.
c) Aruch Hashulchan (ibid.) and others assert that in our days when hygiene is a great concern, people are more uneasy and uncomfortable when others use their personal items. This especially applies to clothing such as a tallis that people may wear directly over their heads (when sweating). Although, one may reason that maybe only a minority of people would mind, still Shulchan Aruch Horav affirms that we do not follow majority rules when dealing with others money or property. Thus one should assume that the owner of the tallis could be one of the uneasy and disagreeable minority, and using his tallis without permission would constitute an act of stealing. (See Piskei Teshuvos ibid. n.67).
Therefore the Rov recommends that one, visiting another shul on Shabbos, should make every effort to ask someone to lend him a weekday tallis, if he forgot to bring his, and not take one without permission.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/18/2018 11:16 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1929 Thought For Food
|
|
|
Q. I have been earning some extra money being an Uber Eats driver (it's like a taxi that picks up food from restaurants that don't normally deliver, and deliver the food to customers). Not long ago, as I was driving a food order to its destination, I got into a small accident. Nothing serious but it made the delivery very late, and the food was cold. Needless to say the customer was unhappy. My question is, what was the right course of action? Am I considered a shomer sachar over the food, since I was being paid to deliver it, and ostensibly look after it until the delivery? If so, would the fact that I got into an accident that was not my fault be an oyness, thus making me patur?
Thank you.
A. Assuming that you are delivering food from a non- kosher restaurant to Gentile clients, Horav Shlomo Miller's Shlit'a opinion is that you would likely be subject to "dinah demalchusa" or the law of the land. Most likely the contract you signed when you you became an Uber Eats driver, contains clauses and guidelines that would indicate the process to follow in your case or similar and that is what you have to conform to as having accepted it.
The same may apply even when delivering food from a kosher restaurant to Jewish clients, as both parties accepted that contract and its ramifications.
On the unlikely case that no contract was signed, and you could not settle between you your differences, you may have to take your case to a local beis din and all parties will have to present their case for beis din to decide. However, usually there is a contract is between Uber Eats and the driver.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/16/2018 2:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1928 An Informed "Informing" Decision
|
|
|
Q. A landlord has a tenant renting part of his house, and he seems to be abusing his wife or his children, as he can hear or witness. Does he have an obligation to report to the respective authorities?
If the case is already in the hands of domestic violence inspectors, does he have to report to them when questioned?
A. Question 1120 reads: "I heard its a sin from a Jew to tell on another Jew. Is this right? What if a Jew commits a serious crime to another Jew?. Regardless, of religion, its moral and ethical to report any crime to the police no matter the nature of it or if its from a Jew to another Jew."
To what we answered: "The answer is complicated because of the many conflicting factors that could be involved.
Horav Shlomo Miller's Shlit'a opinion is that when the law requires that the respective authorities be informed, it is a Torah obligation to comply, especially when the welfare and safety of children or abused spouses is at risk, or when other defenseless victims are placed on harm's way.
Sometimes, he suggested, when no immediate danger is expected, it may be wiser to approach the perpetrator first and warn him that if the wrongs he is committing do not stop at once and the victims offered compensation, he will be reported to the authorities. It may be proper also to first inform the parties affected, when not aware of the wrongs committed against them, such as his uninformed employer or neighbours etc. that someone is stealing or harming them, and let them come to terms with the culprit.
As mentioned before, cases differ, and besides the important principle of not becoming a “moiser” or informer, various others, equally or more crucial rules, may also be at play. Therefore, the Rov recommends when it is not an emergency, to consult first with a competent Halacha authority, before taking any action.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/16/2018 2:46 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1927 Eviction Contradiction
|
|
|
Q. Can a Shomer Torah landlord expel a similar tenant from his rental property for defaulting in rent payments by following the law of the land and applying for an eviction ruling enacted by a law officer, or does he have to refer to a Beis Din first in order to remove him.
A. On question 1068 regarding the retrieval of a rent deposit from a landlord who is unlawfully keeping it, we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that you do not need permission from a Beis Din to lodge a complain for redress at the Landlord and Tenant Board or its equivalent."
Similarly in our case, since there is no disagreement that the rent is owed by the tenant the landlord may follow the law of the land and have the tenant evicted.
On the above question the Rov suggested "You may also want to approach the landlord’s Rov at the shul where he davens, he may be able to solve the problem by just speaking with him." If that can work in your case, it is advisable to give it a try.
The Rov also pointed out, that if the tenant is indeed a needy pauper and requires tzedaka, the landlord may be the first one who is obliged to help him, as the mitzva landed in his camp. This being similar to hashavas aveida or the return of a lost item to its owner, that the finder is obliged to do.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/16/2018 10:45 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1926 Paper Bag Recycling?
|
|
|
Q. When you use a paper bag to double enclose food that you are warming in a non- kosher microwave, can it be reused again? How many Times?
What happens if drops of condensation fall on the paper bag?
A. Horav Shlomo Miller's Shlit'a opinion is that if the outer paper o plastic bag was not made wet by any condensation it can be reused repeatedly. If it was made wet by condensation it should be replaced.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/13/2018 7:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1925 Giving a Hand
|
|
|
Q. A non-Jewish caregiver who needed to cook the food for a patient, could not wait any longer for a family member to turn on the stove, so the caregiver took the hand of her client and pushed it to turn on the stove. Is this bishul akum? Can the food be used? Are the utensils still kosher?
A. Horav Shlomo Miller's Shlit'a opinion is that if the caregiver is trusted in general with other issues of kashrus including meat and milk separation (There may be a recording camera available), one can be lenient in regards to the food in case of need and more so after the fact on the utensils.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/12/2018 11:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1924 Nothing is for Free
|
|
|
Q. Re- question (1923) above in regards to the Chavos Yair ruling that when wine is gifted one should rather use his own wine for kiddush since it was paid for. This is surprising since after all the wine was given as a gift as a recognition for being invited, so the host actually paid in food given to the guest for that wine? That may be true also in regards to the tallis gifted, it may be in repayment for a favor done or to be done.
A. Horav Shlomo Miller's Shlit'a opinion is that if indeed that is the case, it would be considered as having paid for the mitzva item. The Rov stressed the need to personally engage in the compliance of the mitzvos
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/11/2018 11:56 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1923 Get a Gift?
|
|
|
Q. I was given as a gift a beautiful tallis, as far as kashruth goes, it is equal to the one I bought for myself. Is it better or more mehudar to continue using the one I have since I paid for it and as we know one should pay for a mitzva, or better use the new one since it looks beautiful?
A. Chaye Adam (68: 16) rules that one should not comply with a mitzva for free, but rather pay for it. As King David said to Aravnah, "No; for I will only buy it from you at a price; so that I will not offer to the Hashem my G-d burnt-offerings which I had received for nothing." (Shmuel II -24: 24). He quotes the Zohar (Terumah) who is very stringent in this principle, and warns that a spirit of impurity rides with free gifts.
Chavos Yair (232) asserts that if someone received a gift of wine for kiddush or the four sedder cups, if there is no hard feelings or embarrassment involved, he should use his own paid for wine, even if the gifted wine is better.
Similarly Mishne Berura (584: 8) quoting Mateh Ephraim rules that one should strive to receive an Aliyah LaTorah during the Days of Judgment, even if he has to pay for it, as it is better a mitzva that one paid for than a free one.
Aruch Hashulchan (O.H. 53: 23) directs to rather hire and pay a shaliach tzibur than to avail one for free.
Horav Shlomo Miller's Shlit'a opinion is that one should keep the gifted tallis for Shabbos use, since in addition to the hidur mitzva of wearing a beautiful tallis, he will comply with the mitzva of kavod and honor of Shabbos, likely also heightening and enhancing the good feelings of his bestower.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/11/2018 11:51 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1922 Listen To Reason or Reason To Listen
|
|
|
Q. Re- question 1904 on the need to recite Birchas Hatorah before listening to a tape of Mussar. You mentioned that many Poskim differentiate between merely thinking and actually listening to words of Torah, as Shaarei Teshuva (ibid. 3) explains, since "shomea keone" or listening is tantamount to answering, will apply.
This is surprising since we usually don't consider any bracha, tefilah, reading of the Torah or the Megilah, said via a microphone or telephone as viable to be yotze as shomea keone. Why should this be any different?
A. It is mentioned in the name of Horav Chaim Kanievsky Shlit'a, that the mitzva of learning Torah is different from the compliance of other verbal mitzvos. On those mitzvos the essence of the act is the praising of Hashem, and it has to be done by a personal verbal expression: therefore "Shomea Keone" is essential and that cannot be achieved unless one hears a human voice.
However, learning Torah,, is essentially a mental learning experience and albeit words should be also expressed, listening to a tape or any other artificial source would suffice.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/11/2018 11:28 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1921 Thanks For...?
|
|
|
Q. When making a seudas hodoa for thanking G-d for the miracle of His great salvation, does one have to disclose to the guest partaking at the seuda, the reason for that act?
A. Mishna Berura (218: 32) mentions that even if there was no open miracle in the salvation, since one was in real danger he has to express his thanks and recognition to Hashem. He adds that one should give tzedaka to those who learn Torah and express that this should be in place of the korban todah one was liable to bring to the Beis Hamikdosh. Piskei Teshuvos (218: 11) quotes Chavas Yoir 70, and other sources for the tradition on setting a seudas hodoyo and there relate, tell and express his thanks and acknowledgment to Hashem's compassion and deliverance. He also adds that if there are reasons why he does not want to divulge publicly what happened to him, he does not need to.
Similarly, Horav Shlomo Miller's Shlit'a opinion is that it is most important to express at the banquet, meal or kiddush, one's open thanks to Hashem for all His gifts, deliverance and salvation. When possible one should explain the reason for the act, in order to properly thank Hashem for His benevolence.
However, if there are reasons not to divulge what happened, one can celebrate the seuda without explaining the actual reason why it is being done.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/11/2018 11:16 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1920 Pop The Shailah?
|
|
|
Hello Rav,
Q. At work they make microwave popcorn (that has a hechtsher) in the non-kosher communal microwave. It is sealed in its bag the whole time it is cooking. Is this permissible to eat it terms of being cooked in the microwave? Additionally, would it be a bishul akum concern or would popcorn be a food that does not fall into that issue because its not "fit for a kings table"?
thanks so much!
A. On question 322 in regards to using a non-kosher microwave (in prison) Horav Shlomo Miller Shlit’a suggested to double wrap it if possible, if in need one layer suffices.
It is hard to conceive that eating popcorn should be a pressing need, so a double bag should be used.
On question 1157 in regards to microwave cooking being included in bishul akum we wrote: "Poskim also disagree. Minchas Chein (1 p. 177) maintains that according to Horav Moshe zt”l food cooked by a Gentile in a microwave oven is considered bishul akum. Shevet Halevi (8:185), Shraga Hameir 6: 52: 3) and Harav Yosef Shalom Elyashiv zt”l (Shvus Yitzchak vol. 6 page 61) assert a similar stringent opinion,
Other Poskim are lenient The arguments for leniency are that when one cooks with a microwave he is not cooking by fire and that microwave technology was not available at the time when Chazal promulgated the Bishul Akum decree and thus was not included in the proscription. Moreover, most food cooked in a microwave oven is not suitable to be served at a king’s table or a state dinner.
Horav Shlomo Miller’s Shlit’a opinion is that in case of need such as when caring for the elderly and the ill, one may be lenient."
However, the Rov's opinion is that popcorn is not usually served in our countries at state dinners and is therefore not bishul akum.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/9/2018 12:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1919 The Real Wish List
|
|
|
Q: A. What is the original source of "Eilu Devarim SheAdam Ochel PeiroseiheM BaOlam Haze..." followed by a list of 10+* items that is recited after Birchat HaTorah found in Ashkenazik** siddurim?
- We know it's not the end/seifa of the 1st mishna in P'ea which lists only 4 items
- We know it's not the saying/memra of Rabbi Yochanan in Shabbos 127a which specifies 6 items (incl. Megadel Banim LeT"T & Dan Chaveiro LeKaf Zchus)
(The spelling of both above sources are "peiroiseiheN" with a Nun instead of Mem)
- I did not find it anywhere in the Tosefta P'ea either nor the Tur (Hil. Birkat Hatorah)
B...If the the siddur's print is indeed a made-up concoction of the 4 items at end of the mishna in P'ea + 4 items (out of 6/Shabbos 127a) from R' Yochanan + Hachnosas Kalla + Levayas HaMeis (I always thought Chesed shel Emes was not for reward in this world, but that's a side question. *Some siddurim add ..."Bein Ish LeIshto" to "ahavas shalom", others add "v'Ahavas HaBriyos", etc.)...
...wouldn't it be better to recite an authentic text in its originality from the Mishna & Gemara (in accordance with M.B. Siman 57:9 s.k. 20) to properly fulfill learning of Mikra+Mishna+Talmud immediately after the blessings?
I.e: Recite the first mishna in P'ea in its entirety, followed by the original text in Shabbos 127a: "Amar R'Yochanan shisha devarim adam ochel peiroiseihen"...etc.
**I saw that other siddurim like Nusach Teiman, after the verses of Birkat kohanim indeed have the entire above mishna, followed by an original saying from the gemara in Nidda 66a: "Amar R' Zeira Bnos Yisrael"...etc.
A. Horav Shlomo Miller's Shlit'a opinion is that there are several different girsaos or texts on the Talmud Shabbos, and this may be one of them.
Please see https://www.ou.org/torah/tefillah/tefillah-on-ou/eilu-devarim-part-i-the-mishna-in-peah/
for a very comprehensive and lengthy explanation and answer to your question.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 11/9/2018 12:07 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
