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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1497 E - Shailah
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Q. My rabbi/teacher took away my friend's E- cigarette which I was using. I was together with my friend at the time. Am I responsible to reimburse my friend for his loss?
A. In principle Shulchan Aruch (C.M. 291: 28 and 346: 1) rules that there is an exemption granted to a borrower, who normally has to pay for the loss of the borrowed object in most instances. The waiver is called of “B’olov Immo” or the lender was together with the borrower at the time he received the object. However, it only applies if the lender was hired or the lender himself was “borrowed” for doing work on behalf of the recipient of the lost item. The B’olov Immo exemption applies even in a case
where the borrower was negligent (pshiah) as could well be this case,
since he was probably using the E- cigarette in a place where it
could be confiscated. (C.M. ibid.).
Since, this is a monetary case were there may be other crucial issues involved, as always, Horav Shlomo Miller’s opinion is that both parties together should be consulting a competent Rabbi.
If the Rabbi - Teacher involved, fits that description, it may be advisable to consult him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 10:48 AM |
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# 1496 Saving A Life
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Q. Re- the recent case of saving the life of a brain dead patient. Taking into account that once the patient was entubed into a respirator, he can’t be disconnected, would it not have been better, if he is already brain dead not to entube him?
A. Likely the patient was placed in a respirator when hospitalized and they were trying to save his life.
See question 129 in regards to returning a terminally ill patient from hospital to die at home, where you can also provide basic nursing and medical care, and the patient has not yet been attached to a respirator etc.
Since all cases are different, and they are many crucial details to every situation, Horav Shlomo Miller’s Shlit’a opinion is that questions on specific cases, should be answered by competent Rabbinical authorities familiar with the case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/9/2017 12:31 AM |
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# 1495 Revisiting The Visits
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Q. Is there a mitzvah to visit (bikur cholim) a patient that is on coma or brain dead and is unaware of the visit, and all his needs are also cared for?
A. Poskim rule that since one of the more significant parts of the mitzva of visiting the ill, is for the purpose of davening for his refuah, since the Shechina is present at the head of the bed of the patient, therefore even if the ailing is sleeping, he is a newborn or in coma and totally unaware of the presence of his visitor, he still complies with the great mitzva of bikur cholim. There are also other issues, such as removing part of the illness, that may apply. (Shita Mekuvetzes Nedarim 39a, see Tzitz Eliezer – Ramas Rochel 7, Mincha Yitzchok 2: 84, Avnei Yashfe 1: 230 et. Al,). Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/7/2017 10:15 PM |
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# 1494 Make No Mistake
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Q. If one is hearing Kiddush from his rabbi, and the rabbi makes a mistake in Kiddush by saying the yom tov Kiddush instead of Shabbos, and the talmid realizes this during Kiddush, what is the appropriate way to communicate to the rabbi that he is making a mistake and to stop him from continuing with the yom tov Kiddush and saying Hashem's name in vain? (One cannot talk during Kiddush.) Should one cough loudly or bang on the table?
Once the rabbi is informed of his mistake, from where should he continue? Are the wrong words a hefsek? I assume that he should just go back and say the right words, but without repeating Baruch ata Hashem Elokeinu.
A. Horav Shlomo Miller’s Shlit’a opinion is that the listener should just say aloud the missing correct words, such as; “Asher Kideshonu Bemitzvoisov Verotzo Bonu” in this case, and the person reciting will certainly become aware of his mistake. Saying the correct words is not a hefsek and the reciter does not have to repeat the beginning of the brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/5/2017 5:48 PM |
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# 1493 Better Fish To Fry?
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Shalom Aleichem Harav
Q. What is the bracha for french fries that contain flour for taste?
I know we say that as long as its not for binding its mezonos but when your dealing with 95% potato and 5% flour is it too little to dominate the hadomoh?
A. Shulchan Aruch (O.H. 208: 2,3) rules that due to the importance of the basic five grain products, any food which is made of flour from one of these grains is mezonos and the brocho achrona is al hamichya. The above applies even if there is a majority of other ingredients, as long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption. However, the above is only true when the taste of the flour is recognizable. (Mishna Berura 208: 49 and Biur Halocho).
Letorah Vehoroah (5: 21) rules that for fish cutlets fried with bread crumbs or matza meal, the brocho is shehakol. Vessen Brocho (p. 78) quotes contemporary Poskim who maintain that if the batter is thick, the brocho is mezonos.
Horav Shlomo Miller’s Shlit’a opinion is that french fries that contain only a small amount of flour the brocho should be haadomoh, since the flour taste is used to subdue the flavor of the fries. The Rov pointed to Avnei Nezer (1: 38) for a similar ruling when the flower is used for binding.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/5/2017 5:24 PM |
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# 1492 Sitting In Judgment Or Standing On Trial
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Q. Is it true that Cohanim have to stand up when saying Korbanot?
A. Mishna Berura (48: 1) quotes Magen Avrohom that one should stand when reciting korbanos, however he mentions that Sharei Teshuva, citing several Poskim disagrees. He also iterates that Pri Megadim maintains that Parshas Hatamid, that is recited aloud, should be said when standing.
Aruch Hashulchan (O.H. 1: 26) mentions that he maintains that a Cohen should stand while reciting korbonos, since if the Beis Hamikdash would be extant, he would bring the korbonos himself. However, Leviim and Yisraelim need not stand.
Nonetheless, this is not the common accepted minhag. (Machzik Brocho 48, Birkei Yosef 1: 14, Mor Uketzia ibid. et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that a Cohen does not have to stand when reciting korbonos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/3/2017 3:47 PM |
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# 1491 An Unplacenta Question
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Q. There is an ancient (non-Jewish) tradition which has become popular among new moms, placenta ingestion. Moms report that they have less post postpartum depression, increased energy and milk production. Is a human placenta kosher, what about the placenta of kosher animals?
A. Placentophagia or the act of mammals eating the placenta of their young after childbirth, when done by humans, besides kashrus concerns, also presents health issues, as it could become easily contaminated by the lack of refrigeration and septic concerns. (See; Risks of eating the placenta at parents.com). The benefits are also questionable. (See; Should I eat my placenta, at webmd.com).
In regards to the kashrus of the afterbirth or shilya, if it was delivered by a kosher live animal that gave birth, it would be prohibited as being; yotze min hachai or
a derivative from a live animal
. (Chulin 77a, Rambam – Macholos Asuros 5: 13, Kaf Hachaim Y.D. 81 34). If the animal underwent proper shechita and the placenta was found inside, it would be permitted.
In regards to a human placenta, Rema (Y.D. 79: 1) rules like Rambam that, “It is Biblically forbidden to eat human flesh.” Although many Poskim adopt Rema’s strict ruling, some others maintain that the matter is unresolved or even rule like the Rishonim who are Biblically lenient, but still Rabbinically prohibited (see Taz YD 79:3, Pri Hadash 79:6, and Darkei Teshuvah 79:15).
Therefore, Horav Shlomo Miller’s Shlit’a opinion is to avoid human placentophalagia.
(Interestingly, the Torah mentions placentophalagia as part of the curses of the tochacha. Devarim 28: 57).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:27 PM |
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# 1490 Table Talk
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Q. I attended a bris where the sandek was sitting on one of the tables of the shul, since they couldn’t find anything better for this particular sandek. Is that allowed? Are you permitted to sit on a table, that is like a mizbeach, specially if its from a shul and used for seforim?
A. Remoh (O.H. 167: 5) mentions that it is tradition to place salt on the table, since it is compared to the mizbeach. Therefore, Magen Avraham (ibid. 13) maintains that one should refrain from killing an insect on the table; while Kaf Hachaim (ibid. 141) prohibits out of respect, letting animals feed directly from leftovers that remain on it.
Sefer Chassidim (920) quotes a story of a child hurting himself while standing on a table also used for placing seforim and learning. Therefore, Yesod Ometz (64) maintains that one should not sit or stand a child on a shtender where seforim are usually placed. (on Yosef Ometz 2: p. 278, he seems to contradict himself). Yeladim Kehalacha (p. 48) writes that some abstain from letting a child seat on a table even when no seforim are on it. Maadanei Asher P. 59) quotes the widely recognized notion that seating on a table is improper.
Nevertheless, Horav Shlomo Miller’s Shlit’a opinion is that if no seforim or tefilin are now on the table, since it is also used for eating and reclining on it, it could be used for sitting the sandek when performing a bris milah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:19 PM |
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# 1489 What Are You Driving At?
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Q. In order to get a break for driver license insurance from the insurance company and to be allowed to take the test 8 months after taking the permit test instead of a year later they require new drivers to take inclasses for 10 hours. There is a driving school that offers in classes for 5 hours and you need to sign a form that you took in classes (not sure if it says on the form that you did 10 hours or just that you took the inclasses) Is it considered stealing from the insurance company to take this shortcut of 5 hour inclasses if they officially only offer the break for inclasses that they assume would be 10 hours the correct amount that inclasses is supposed to be. Is it considered gneivas da'as from the government to take the test at 8 months instead of a year. Is it possible to answer the shailos each separately.
Thank you very much!
(After asking for further clarification, the next was received:) There are 2 papers you sign. One is a test that he fills in and you sign the bottom (as if you took the test but it's not government test he makes it - in order to pass the course every student needs to get minimum of 70). The other is an attendance sheet you sign showing that you were the class. He gives you 10 attendance sheets to sign, each sheet is signed with a different pen and a random date but it's really 3-4 hours in total. He is allowed to give a break so he may just let's out early instead making it shorter but it still doesn't add up to 10 hrs.
A. Horav Shlomo Miller’s Shlit’a opinion is that if one has to sign statements that are untrue, one should abstain from joining that school.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:09 PM |
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# 1488 ID Or No ID
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Q. Is a father of a newborn baby allowed to wear the hospital ID on the bracelet in a place where there is no eiruv? Is it similiar to the case of a prisoner wearing chains in 301:19 or similiar to the case of green circle in 301:23 which one is permitted to wear outside? Or perhaps similar to what Rav Moshe writes in Orach chaim 1:111 about watches that anything that is worn on the guf is called a malbish and one is permitted to go out with? During the time the baby is in the hospital, the father wears it the entire time even during sleep. Or perhaps is it similar to a moch dochuk which assur to wear outside? Thanks in advance.
A. Although, Igrois Moshe (O. H. 1: 111), ruled that in principle one is permitted to carry a watch on Shabbos because it is considered an article of clothing, and is similar to a ring with a signet, however, many Poskim disagree and the minhag today is to be stringent. (Chelkas Yaakov 2: 97 et. al. See also Igros Moshe Y.D. 2: 47 on moch dochuk). Shemiras Shabbos Kehilchoso (40: 32) maintains that one should not wear an ID bracelet where there is no eruv.
However, Chashukei Chemed (Shabbos 52b) in regards to hospital ID bands rules that in need, one may rely on the Igrois Moshe, especially when we dealing with a karmelis.
Horav Shlomo Miller’s Shlit’a opinion is similar to be lenient in need, when the ID band will remain on the hand of the father, until the discharge of the baby. The Rov does distinguish between a watch, where the item carried has an ongoing operative working purpose of functioning and showing the changing time, it could stop working and thus become a maso, as opposed to the ID bracelet, that just serves by being there, and thus maintains its malbush status.
(See also question 1412, in regards to wearing a red string on the street on Shabbos)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:04 PM |
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# 1487 Don’t Be In Such A Rosh!
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Q. A Yeshiva Bochur accidentally dropped his Tefilah Shel Rosh (out of the plastic box etc.). What is the proper Hanhaga nowadays, as he presumably would not be able to fast whilst adhering to his regular Sedarim in Yeshiva?
A. Mishna Berura (40: 3) writes that the custom is for one who’s tefilin fell on the ground to fast, when not in their bag or protective box.
Chaim Shoal (1: 12), maintains that the aged or ill, can redeem the fast with donating tzedaka. He also mentions that the ones dedicated to learning Torah, when the fast will affect their learning, should rather keep a taanis dibur (restrain from speaking non- Torah conversations) for a day. Others, recommend learning additional time, while some assert that fasting only half a day would suffice.
Divrei Chaim (end of v. 2) explains that when donating tzedaka, it is at least the value of the food he would have saved had he fasted.
Horav Shlomo Miller’s Shlit’a opinion is that a Yeshiva Bochur who has difficulty fasting while maintaining his learning schedule, should only fast half a day and eat before aalos hashachar (daybreak), and also give tzedaka.
If that would still affect his learning, he should redeem the fast with tzedaka. The Rov added that he should also change his ways when handling tefilin, adding especial care, to prevent them from falling in the future.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 2:51 PM |
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# 1486 Safer Sefer
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Q. If one sees a sefer lying on the ground, but one's hands are unclean (whether from food or for some other reason), what should one do? On the one hand, one cannot pick up the sefer with dirty hands. On the other hand, one may not let the sefer lie on the floor while one goes to wash his hands.
A. Horav Shlomo Miller’s Shlit”a opinion is that he should clean his hands with a tissue. If he does not have one available he should use the lower corner of his shirt or similar covered clothing, to wipe clean his hands.
One should avoid touching a sefer after exiting a bathroom or cutting hair or nails etc., even if the hands are not physically dirty, he should wash his hands first, unless the sefer is lying on the ground.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 2:45 PM |
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# 1485 Shick Or Treat?
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Q. We have some Modern Orthodox neighbors that let their kids join the others in the block (many Jewish) and go around collecting candies on Halloween, is that permitted? Should we advise them not to do it? Can we give children that ring our bell candies?
A. Halloween is a shortening of All Hallows' Evening, also known as Allhalloween, or All Saints' Eve, is a festivity observed in a number of countries on 31 October, the eve of the Western Christian feast of All Hallows' Day. It begins the three-day observance dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.
It is widely believed that many Halloween traditions originated from ancient pagan Celtic harvest festivals, particularly the Gaelic festival Samhain, and was Christianized as Halloween by the early Church. Today's Halloween customs, are a combination of Celtic, Roman and Christian holidays. In essence, Halloween is not a secular holiday.
Halacha prohibits celebrating gentile holidays. (Remah Y.D. 178: 1). Even though some gentile holidays today may not considered idol worship, the law which commands us not to behave in the customs and manners of the gentiles, still applies.
Therefore, Horav Shlomo Miller’s Shlit’a opinion is to refrain from letting children join others on their Halloween traditions. However, if there is an issue of chilul Hashem, the Rov maintains that you may give candies to the children that visit you.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/31/2017 9:24 PM |
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# 1484 Mind Your Own Busyness?
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Q. I have seen my very busy neighbor arrive home by car past candle lighting time is it permitted to drive at this time, if so until when may one drive after candle lighting time?
Similar question: Do I have to tell my neighbor that he is driving late Erev Shabbath close to sunset and he is giving a bad example and making a chilul Hashem? Or should I ignore, since I may get into a fight and eventually not solve anything, just creating a machloketh? What is best and right?
A. Igrois Moshe (O,H. 1: 96) explains that men do not automatically accept Shabbos at candle lighting time; usually there is still eighteen minutes between that time and sunset. Since this is a well known fact, there is no prohibition of maaras ayin or concern that others may think one is desecrating Shabbos.
Horav Shlomo Miller’s Shlit’a opinion is that you have to deduct about two minutes from the time of the shekiah, since the times are not necessarily exact to the minute. Also some time should be left for complying with the mitzva of Tosefes Shabbos adding a few more minutes.
That is not to say that it is proper or advisable to travel or do melochos so close to Shabbos, but it is not prohibited.
It is better to have the Rabbi of the shul the neighbor attends deal with the issue, to avoid ending in an unnecessary machlokes. (See also question 1452).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/29/2017 7:48 PM |
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# 1483 Flip The Cohen?
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Q. (This Shailah was supposedly already asked to the Rosh Kollel, but I would love to actually read his answer). In our small Minyan, there was only 1 Kohen on Shabbos morning & he had Yahrtzeit the upcoming week. Thus, he wanted Maftir. Can he get 2 Aliyos? Should he walk out for the Aliyah of Kohen, so we can give him Maftir? Or, perhaps, he should get the regular Aliyah of Kohen & forgo Maftir? If he forgoes Maftir, is there then an Inyan, to give this Aliyah, to his brother-in-law, who was a son-in-law of the Niftar whose Yahrtzeit was upcoming?
A. Horav Shlomo Miller’s Shlit’a opinion is that it is better to call the Cohen for the first aliya on Shabbos, since you comply with the Biblical mitzva of “Vekidashto”, to sanctify the Cohen.
Maftir should then be given, as suggested to the son-in-law of the niftar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/27/2017 2:46 PM |
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# 1482 Learn To Daven Or Daven To Learn
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Q. A person has a choice: to daven in a normal minyan and then learn Torah, or to daven in a minyan where the chazzan is a tzaddik yesod olam mamish from a different dor and probably one of the lamed-vav tzaddikim who davens at extreme length. One will get a lot of chizuk from davening in the minyan of the tzaddik, but it is bittul torah since during this time one could be learning instead of participating in such a minyan. What should one do? (Obviously, davening is not bittul torah, but here the person davens normally and then has to wait for the chazzan who davens at extreme length.)
A. There are different approaches to the relationship and priorities between Torah and tefilah. The Talmud (Brachos 32a) relates that the early Chasidim would wait one hour before praying, spend one hour in prayer, and wait one hour after praying; Since they spent nine hours a day in prayer, it left little time for Torah learning, But because they were Chasidim, Hashem enabled them to remember their Torah. On the other extreme we find (Shabbos 11a) that Rabi Shimon Bar Yochai and his companions would not stop learning Torah to engage in prayer.
Horav Shlomo Miller’s Shlit’a opinion is that the answer depends on the nature and temperament of the person asking, and it should be referred to the Rov, teacher or spiritual mentor, who is familiar with him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/27/2017 2:30 PM |
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# 1481 Can I Help You?
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Q. If a person who finished davening is learning Torah, and there are people who need him to help with a minyan, is he obligated to go and help them, even though he will lose time from his learning (because he doesn't learn during chazaras hashatz and he cannot learn out loud during the quiet SE)? Even though they could get someone from the street instead of disturbing someone who is learning? If the person refuses to go to them because "Talmud Torah keneged kulam," who is in the right?
A. Horav Shlomo Miller’s Shlit’a opinion is that there are several variable unknown factors at play such as avoiding creating a machlokes; how available are other people to join the minyan; how disturbing is this to one’s learning; can one stay a bit longer for learning and compensate for the loss, etc. Therefore, The Rov advises that the shaile should be asked to a local competent Rabbi, who is familiar with the details.
The Rov also mentioned that you can continue learning during chazoras hashatz when needed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/27/2017 2:15 PM |
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# 1480 Vote Of Confidence
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Q. Is there a source in our literature for elections of schul officers, gabbai, etc., or is it a concept entirely borrowed from the gentiles?
A. On question 1188 on the mitzva of electing a government we wrote: “The Netziv (Haemek Dovor – Bereshis 9: 7) explains that the commandment of “P'ru Urbu” (Be fruitful and multiply) said to Noach, incorporates in the word “Urbu” an expression of grandness and rule, necessary for humans to survive as a viable lawful society.
Others maintain that the source for establishing a government is the mitzva of “Shoftim Veshotrim” (You shall set up judges and law enforcement officials for yourself in all your cities – Devarim 16: 18). They maintain that it stands as a separate mitzva, given even before they could name a king. (See Rambam – H. Deos 2: 3, Sanhedrin 25a in regards to naming a Parness, Teshuvo Meahavo 1: 208).
Maharitz (Teshuvos Chadoshos 133) asserts that the need for the rule of a government stems from Moshe Rabbenu's plea; "Let Hashem, the G-d of spirits of all flesh, appoint a man over the congregation... so that the congregation... will not be like sheep without a shepherd."
Teshuvos Vehanhogos (3: 431) maintains that government rule it is basically a rabbinical commandment.”
On question 1190 in regards to democratic elections we wrote: Talmud (Brochos 55a) teaches that “We do not appoint a Parnes or community leader unless the people were first consulted.” Pirkei D’Rabi Eliezer (11) mentions that: “the people choose the king, the king does not choose himself.” Abarbanel (introduction to Shoftim, first part) writes: “Judges and kings are named through Beis Din, but the people have to accept them. Rambam (Peirush Hamishnayos – Bechoros 4:4) rules that the Exilarch (Reish Galussa) can only be appointed with the consent and acceptance of the community.
Rema in Shulchan Aruch (C.M. 163: 1), Hagoos Maimonios (H. Tefila 11: 2) and others rule that all tax paying individuals should be summoned to voice their opinion and the majority will decide. Avnei Nezer (Y.D. 312: 5) and others explain how majority rules. Chazon Ish (Baba Bassra 15a) describes an advisable method to be used in a large city. Namely, to choose representatives from every congregation who in turn will elect the Seven Leaders or Tovei Hair.
Horav Shlomo Miller Shlit’a mentioned the opinion of most Poskim that the people are granted a vote when they pay the community taxes.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/27/2017 1:48 PM |
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# 1479 Don’t Get All Exercised
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Q. The local women's only gym has been adding fitness classes run by male instructors to its roster, although initially only women were allowed into the gym. Additionally, instructors have been observed visiting the gym at times when they are not leading classes (while most women are dressed for the gym). Although there is a considerable presence of frum members, and few women have tried to impress the importance to management of a women only environment (for religious observance and other reasons) there seems to be a lack of clarity for the women who are not speaking up. What is the halachic opinion, of women exercising in an environment where instructors or other staff may be male? Is the argument that a women needs to exercise for health reasons a valid reason for a woman to attend a male fitness class? Can a woman attend a coed gym if properly attired?
A. On question 339 in regards to Yoga practiced in mixed groups we wrote that as there are issues of Tznius (modesty), Horav Shlomo Miller’s Shlit”a opinion is that it should not be carried out in mixed groups.
The Rov’s opinion in regards to gym exercises, where male instructors are present and the attendants are properly dressed, is that although it cannot be outright prohibited, it should be avoided when possible. The reason is that it can easily degrade itself into compromising and libertine situations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/27/2017 1:30 PM |
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# 1478 A Modest Answer
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Q. When learning about tznious and their halachos sometimes I come across the category Das Yehudis.
Can you kindly explain if this is derrobonim, doreisa? What is its status and how can I understand what it is. How should we view Das Yehudis in regards to tznious halachos.
Thank you
Ps, Can you kindly explain what the difference is between Das Moshe and Dad Yehudis.
A. Daas Moshe basically refers to all mitzvos ordained by the Torah, in practice it is used in reference to Biblical issues involved in establishing marriage or causing divorce. (Kesuvos 72a, Rashi and Meiri ibid.).
Rashbo (Tesh. 5: 246) asserts that when the word “Veyisroel” is added to “Kedas Moshe,” as when used under the chupa, it includes also Rabbinical mitzvos.
Daas Yehudis, reflects Rabbinical mitzvos usually involved in women’s tznius and modesty issues. These are based also on customs and practices that women accepted for generations, and sets them apart from other nations. (Rambam H. Ishus 24: 12, Shulchan Aruch E.H. 115: 4, Rahi and Meiri Kesuvos 72a).
Mishna (Kesuvos ibid.) quotes some cases of daas yehudis, such as in some instances going out with hair improperly covered, spinning thread in public when it causes body exposure, or engaging in conversation with all men etc.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/27/2017 1:13 PM |
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Important Numbers
