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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1439 From One’s Mouth To Hashem
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Q. The halacha is that one may not eat before davening,
I am diabetic. A normal morning sugar reading is between 70-100. If my sugar reading is, let's say, at 300, I am to inject a certain amount of insulin which will help the sugar flowing in my veins to be converted to energy. However, it is not absolutely essential that I do the injection before davening. (In fact, for some reason, maybe lower stress, my sugar reading is always lower after davening.)
Would doing the injection before davening be akin to eating and forbidden?
Similar question. Can one feeding himself by a G-tube connected directly to the stomach (gastrostomy), feed before davening, when there is no medical need to do it then? Can he do it on Yom Kippur? Can someone who chews his food (bolus) and then, because of his difficulty or impossibility of swallowing introduces it to the stomach via a G-tube, also feed before davening or chew the food on Yom Kippur?
A. Horav Shlomo Miller’s Shlit’a opinion is that feeding via a G-tube is not considered eating, therefore no brocho is recited and it may be done before davening or in Yom Kippur when needed, obviously the same applies to an insulin injection.
However, as a matter of principle, ideally one should always try to daven, thank Hashem and pray, before engaging in any activity when possible. The Rov added, that food that is just chewed in the front part of the mouth and then expectorated, does not require a brocho even if later introduced into the stomach via a G-tube. It can as above be done before davening when needed, but should be avoided in Yom Kippur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:25 PM |
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# 1438 Gut Yom Tov or Gut Yohr?
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Q. Is one supposed to be happy on Rosh Hashana or worried because it is the Yom Hadin? Does one greet his friend with Gut Yom Tov on Rosh Hashana?
A. See above question 1437. In principle a person should worry and fear the Yom Haddin, since it is the judgment day when everyone’s fate and destiny is being decided. Yet, at the same time, he should place his trust in Hashem’s compassion and help to those who decide to better their ways. Talmud (Taanis 26b, 30b) mentions that the greatest Yom Tov ever was Yom Kippur itself, since it was a day of forgiveness and absolution.
Horav Shlomo Miller’s Shlit’a opinion is that it is proper to greet people with a gut Yom Tov on Rosh Hashana. And that seems to be the tradition of many but not all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:17 PM |
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# 1437 Have a Happy Rosh Hashana
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Dear Rov, I have some questions that have bothered me a long time.
Q) Is there a mitzva of simcha on Rosh Hashana, as in every other Yom Tov, so a vegetarian should make an effort to eat meat?
A. There are conflicting sources and opinions as to the mitzva of rejoicing on Rosh Hashana. Zohar (Emor 95) mentions that there is no “chedveza” or rejoice on the days of Rosh Hashana and Yom Kipur, as they are days of judgment. It would also seem so from the fact that we don’t refer to Rosh Hashana as a Chag in the Tefilos, as opposed to Chag Happesach, Hag Hassukot etc. Also Shulchan Aruch (O.H. 582: 8) rules that we don’t say; moadim lesimcha chagim uzmanim lesasson, on them, There are also no Shalmei Simcha sacrifices as in all other Yomim Tovim. Maharil (end of H. Yom Tov p.25) outright rules that there is no mitzvas simcha and you are allowed to fast on Rosh Hashana. Similarly, Turei Even (Chagiga 8b) opines that there is no mitzvas simcha and you are therefore allowed to mix in on Rosh Hashana other simches.
However, the pasuk (Tehilim 81: 4) does address Rosh Hashana as a chag as it says; Bakesse Leyom Hageinu. And Nechemia (8: 9-10) does call on Rosh Hashana to the people that; “This day is holy to Hashem; neither mourn nor weep… Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our G-d, and do not be sad, for the joy of Hashem is your strength."
Sha’agas Aryeh (20) quotes other sources that prove that there is indeed a Mitzva of simcha. That is the opinion of many Rishonim, including the Yereim, the Ran and Rif on Beitza. Shulchan Aruch (O.H. 597: 1) also rules that it is a mitzva to rejoice, as does the Mishna Berura (ibid. 1). Poskim quote also the all Yomim Tovim, including Rosh Hashana are compared to each other. (by hekesh).
Moadim Uzemanim (6: 12, & 7: 114) tries to bridge the conflicting opinions, following the view of the Rambam (H. Chanuka 3: 6) on why we don’t recite hallel on Rosh Hashana, he opines that since they are days of teshuva and concern, there should be joy but not excessive as in other Yomim Tovim.
Horav Shlomo Miller’s Shlit’a opinion is that the simcha should be seen as “gilu bereada” (Tehilim 2: 11) or rejoice, while trembling. Therefore, the Rov maintains that one should eat meat as he does on the other Yomim Tovim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 4:14 PM |
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# 1436 That’s One For The Books
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Q. Can you make a siyum when you finish learning any sefer?
A. There are a number of sources for celebrating a Siyum at the end of learning a complete Mesechta (Talmud Shabbos 118b, Bava Basra 121a, Midrash Shir Hashirim 1, Midrash Koheles Rabo 1). Rema (Y.D. 246: 26) rules that when the learning of a mesechta is completed, it is a mitzva to rejoice and celebrate by making a seuda, that is considered a Seudas Mitzva.
On question 271 on making a siyum on Nach, we wrote; Pnay Yehoshua (Brochos 17a) commenting on Rabbi Yochanan’s custom after ending Sefer Iyov, mentions that you should celebrate a siyum at the conclusion of the learning of a complete sefer of Neviim or Kesuvim. So too is the opinion of Minchas Pitim (Y.D. 246,26) and Piskey Teshuvo (1, 194 in the notes) quoting the Avnei Nezer'’s tradition. Haelef Lecha Shlomo (386) rules that you can perform a siyum even on a short Novi with few chapters, and it would be considered a seudas mitzvah as long as it was concluded by happenstance and not planned (as to eat meat in the nine days). A similar opinion is to be found in Igrois Moishe (O.H.1, 57 and O.H. 2,12) where he adds that the learning should be truthful and with some depth.
Horav Shlomo Miller’s Shlit”a opinion is that on the “Trei Asar”, the Twelve Prophets, you have to learn all of them to perform a siyum (question 276).
Some Poskim also maintain that you can make a siyum on ending even a small tractate of mishnayos, when it was learned as a sequence of shiurim. (Daas Torah 551: 10 – Orchois Chaim 470: 3). Others disagree if the seuda is considered a seudas mitzva (Chidushei Rav E. Hidshaimer: Y.D. 246: p. 374).
Betzel Hachochma (4: 99) maintains that it is a seudas mitzva, only if you finished a complete seder, while other assert that you require the complete Shisha Sidrei Mishna. (Minhagim Veremeeza 2: 117).
Leshichno Tidreshu (1: p. 41) relates that the Kehilas Yaakov zt”l would finish every week a seder of mishnayos and would celebrate a siyum on the morning Shabbos seuda. It is of interest that Mishne Halochos (1, 451) opines that finishing any of the great and accepted seforim of Musar, such as the Mesilas Yeshorim or the complete Tehilim when learned in depth (6: 166), is reason for a siyum, as we recite on the siyum declaration: “To start masechtos and other sefarim, and finish them,” other Poskim disagree (Rivevos Ephraim O.H. 189). Taamei Haminhagim (Hilula Derashbi, n. 30) mentions that a seuda was celebrated when finishing the learning of the Zohar.
Horav Shlomo Miller’s Shlit’a opinion is that indeed you can make a siyum and it would be a seudas mitzva, after finishing learning a proper sefer, when and if the learning was not short and casual but extended, dedicated, with some depth and with effort, to the point that it is recognized and considered an achievement.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/15/2017 3:21 PM |
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# 1435 The End Justifies The Means?
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Q. May one make a siyum if certain parts were skipped (due to difficulty or other reason), but the vast majority of the tractate was learned?
Does one need to go back and do the few parts that were skipped?
A. Although there are different opinions on what is considered the bare minimum of having learned something, Orchois Rabbenu (2; Erev Rosh Hashana 9) maintains that even if it was learned without Rashi, if he basically understood what was being learned, he can do a siyum.
Askinu Seudoso (p. 209) mentions that the missing parts that were extracted by the censors, but are now available, don’t matter, but the rest does.
Horav Shlomo Miller’s Shlit’a opinion is similar and you cannot celebrate a siyum unless you actually finished learning what is normally considered as the complete tractate, at least in a basic form.
Poskim maintain that you don’t have to learn the tractate in the order it appears, later chapters could have been learned before the first ones, as long as in the end it was completed (Minchas Yitzchok 2: 93, Betzel Hachochma 2: 28)
It is doubtful if only learning the synthesis of a daf (kitzur hadaf), available today for people with time restrains or for chazara (repeating what was learned), would be enough for making a siyum.
The Rov maintains that he should nevertheless rejoice and make a seuda, even if it is not considered a seudas mitzva for the purpose of eating meat on the Nine Days or not fasting on Erev Pesach.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/14/2017 8:37 PM |
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# 1434 At Wits’ End
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Q. May one make a siyum if certain parts of the masechta were learned mentally, but not verbalized?
May one make a siyum if he learned in English (Artscroll)?
A. Shulchan Aruch (O.H. 47: 4) rules that one may think in his mind thoughts of Torah without previously reciting the brocho on the Torah, presumably because he does not comply with the mitzva of learning Torah just by thinking or meditating Torah ideas. However, Mishna Berura (ibid. 7) quotes Hagra’s opinion that one should recite the brocho before engaging in Torah thoughts. (See Biur Halocho ibid) Poskim explain that there are various different mitzvos involved in Torah learning. One of them is “vehagisa” This book of the Torah shall not leave your mouth; you shall meditate therein day and night, (Yehoshua 1:8, see Sefer Charedim 11 – Tziunum Latorah 9).
See question 270 where we mention Horav Shlomo Miller’s Shlit”a opinion that you may perform a siyum on Torah learning done just by listening to a tape, as it is considered learning.
The Torah was also given and translated in all different languages (Sotah 32a), and you comply in any of them the mitzva.
Therefore, Horav Shlomo Miller’s Shlit’a opinion is that you can make a siyum when finishing a masechta that was learned in any language and even if it was learned only mentally, since it is considered learning Torah. (See similar ruling in Ohel Tomid quoting Horav Eliashiv zt’l).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/14/2017 1:15 AM |
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# 1433 You Are Not In Hot Water
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Q. Is it permitted to use hot water to wash dishes on Yom Tov? Are there any problems of machshirey ochel nefesh?
A. On question1211 we wrote in regards to using hot tap water on Yom Tov from a new type of gas water heater; Horav Shlomo Miller’s Shlit’a opinion is that it is not different than any other water heater that people use on Yom Tov. Poskim (Horav S.Z. Auerbach zt”l – Meor Hashabos 1: p.509, Shemiras Shabbos Kehilchoso 2:7) are lenient for a number of reasons. The lowering of the water temperature by extracting the hot water, is not immediate (grama), nor a certainty, (psik – reisha). On a large tank, taking out a reduced amount of water may not turn on the gas flame at all, it happens by itself anyway, and one does not have intention for it (eino miskaven), besides some heaters have already an existing pilot flame on, therefore many are lenient and use the hot water on Yom Tov.
Washing dishes on Yom Tov when needed for that day is therefore permitted. (Rema O.H. 511: 2, see Shemiras Shabbos Keh. 12: 5: n. 14).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 10:56 PM |
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# 1432 An Even Break
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Kavod Harav,
Q. If one spoke after hearing Kiddush and before drinking the wine (before the cup was passed to him), he has to bless again. but if one spoke after hamotzi, after the baal habayis took a bite, he does not bless again. Why?
A. Horav Shlomo Miller Shlit’a pointed that Remoh (O.H. 167: 6) indeed rules that if one spoke and was mafsik or interrupted after listening to the brocho of the mevarech, but also after the mevarech ate from the bread, he does not have to repeat the brocho and the Remoh may maintain the same in regards to a break after the wine brocho. However, Mishna Berura (ibid. 43) mentions that almost all Poskim disagree with Remoh’s ruling and maintain that the one that spoke unnecessarily has to repeat hamotzi, similar to the one listening to kiddush that was mafsik before drinking fro the wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 4:37 PM |
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# 1431 Disagree To Agree
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Q. There is a popular Zemer sung on Shabbos morning beginning with the words "Chai HaShem Uvaruch Tzuri".
Most of the stanzas, while not making any overt mention of Shabbos, are understandable. However, there is one phrase that is very puzzling:
"Tzom'a Nafshi El HaShem, Yemaleh Sova Asamai, El Heharim Essa Einai, Kehillel Velo KeShammai."
What is the deal here with Hillel and Shammai?
A. There are many different interpretations to this cryptic verse, I’ll just quote a few. Most Meforshim explain that it refers to the disagreement quoted in Talmud (Beitza 16a): They said about Shammai the Elder that all his days he would eat in honor of Shabbos. How so? If he found a choice animal, he would say: This is for Shabbos. If he subsequently found another one choicer than it, he would set aside the second for Shabbos and eat the first. However, Hillel the Elder had a different trait, that all his actions, including those on a weekday, were for the sake of Heaven, as it is stated:(Tehilim 68: 20), “Blessed be Hashem, day by day;” Thus showing great and constant trust in Hashem, going thus back to “El Heharim” to our forefathers. (Birchas Chaim p. 276, Nofech Misheli p. 128, Oitzar Bolum p.31, Ikvei Yaakov p. 11, Beis Hamedrash Hechodosh, et. al.).
Yismach Yisroel (p. 357) explains that it relates to the difference of opinion concerning Chanuka lighting.(Shabbos 21b). Beis Shamai maintain that one lights the first day eight lights and henceforth, every day that passes he diminishes one. While Bais Hilel rules the opposite, and he keeps on adding every day one more light. He sees in the machlokes a difference of opinion as to what is a more correct approach in keeping mitzvos in general and in our case Shabbos. According to Shamai it is best to first abandon wrongs by doing proper teshuva. Only after the “sur merah” or abstaining from evil has been accomplished as a hachana or preparation to the mitzva, one should engage in doing good and perform the wanted will of Hashem. While Hillel advises not to delay and perform the mitzva immediately, while he also engages in performing teshuva and cleaning the soul.
Yashresh Yaakov (p. 101) sees the difference of opinions as simply who had the majority of the people with them. Hillel did and he was united with them and therefore the Halacha is like him. Shabbos together with teshuva are supposed to unite all, as it was when the Torah was given.
Mateh Yehuda (quoted in Meotzreinu Hayashan, Shemos 226). understands this as a reference to the disagreement as to the order of the brochos in kidush (Brochos 53a). This linguistic string follows the prior verse of “Kos Yeshuos,” I will lift the cup of salvation. We follow Hillel’s opinion that the blessing on the wine precedes the brocho on the holiness of the day.
Others see the humility and “ahavas habrios” love of others, prevalent in Hillel’s demeanor (Avos 1: ), which is essential in inviting and bringing people closer to “El Heharim,” their origins, by having them as guest on the Shabbos Table. (Minchas Aviv 2:)
There is another popular nusach or version that mentions “Kehillel Ukeshamai,” (Divrei Chaim, Sadigura, Shomrei Emunim, et. al.). According to some, it meant that there was no real Torah disagreement between them on this particular Shabbos approach, they simply were referring to their personal life experiences, and therefore different resulting conceptions and methods. Hillel suffered poverty, while Shamai did not. (Ikvei Yaakov p. 11).
Others explain that although in our days the Halacha follows Hillel, this stanza makes reference to the days of Moshiach, when the Halacha will follow Shamai. (Beer Hachasidus, quoting Arizal, p. 184).
Horav Dovid Pam Shlit’a pointed that Mishna Berura (250: 2) mentions that many Poskim maintain that Hillel himself would agree that Shamai’s opinion is better.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/11/2017 4:04 PM |
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# 1430 Creative Question
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Q. Dear Rabbi,
I am a writer, and someone pointed me to a website where people can put up videos of themselves teaching any subject they feel they know something about.
People pay a monthly or yearly fee to have access to the videos.
Every month they take 30 to 50 per cent of the revenue they get from student membership, and pay the teachers--the people who made the videos-- according to what percentage their video was watched from the total of all the watched videos that month. For example if a person's video was watched 5% of the total time of all the watched videos, that person would get 5% of that months total revenue--from the 30 to 50 per cent that they put aside to pay the teachers. I hope I'm explaining this clearly
Some questions:
One is regarding Shabbos. People can go online anytime to watch the video and I would get paid for every minute they watch (according to the formula described above) People can watch it on Shabbos as well. Is this a problem?
Secondly, they want the teachers to give exercises for the students to do, and since I'm a writer, I would give writing exercises. Perhaps a Jewish person would watch my video on Shabbos and do my exercises on Shabbos. Is this a shaila?
I can also post videos that people can watch for free. This wouldn't give me income but would help promote my writing business.
In summary the questions are Can I post videos on this website for pay? Can I post videos on this website free of charge?
Thank you in advance for your response
A. On question 1347, regarding e-commerce & electronic transactions on Yom Tov we wrote: Horav Shlomo Miller’s Shlit’a opinion is that operations, sales and purchases, that are done automatically (on-line) by a preset program, where no human intervention is needed, are not different than any Shabbos timer that does melochos on Shabbos by itself, after being programmed before Shabbos.
Similarly in your case, since the setting of the teaching videos was done not specifically to be played on Shabbos, it is similar to a vending machine that operates constantly. Since the majority of the people using that website are Gentiles, and the pay received is not only for the Shabbos usage of the video, but for the whole month, (behavlaa), the Rov’s opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 9/8/2017 3:03 PM |
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# 1429 No Plucking!
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Q. Is a man allowed to remove or shave body hair for the purpose of helping to control body odor?
If so, is there a preferred method? Shinui?
If so, may it be done during the three weeks? The nine days?
A. On question 563 in regards for a man trimming his eyebrows if they are unruly and get into his eyes, or if his wife asking him to do it, we wrote; Shulchan Aruch (Y.D. 182: 1) rules that it is forbidden for a man to remove bodily hair growth that women usually remove such as hair of the armpits or the genital area, due to the “lo yilbash” or not dressing like a woman prohibition. However Mordechai (Shabbos 50: 327) permits in cases of great discomfort or pain. Avnei Yoshfe (Y.D. 91) accordingly permits trimming eyebrows, adding that women pluck those hairs and do not usually trim them. Nishmas Avrohom (Y.D. 182 p. 140) quoting Horav S.Z. Auerbach Zt”l that permits the removal of embarrassing excessive hair between the eyebrows, (unibrow). Similarly Levush Malchus (4: 13) permits trimming with scissors, but not plucking with pincers. (See also Chevel Nachalaso 13, Birchas Yehudah (Y.D. 9) and other Poskim quoted in their notes for comparable opinions. See also Bava Kama 117a, that Rebbi Yochanan had very long eyebrows that covered his eyes).
Horav Shlomo Miller’s Shlit”a opinion is that the eyebrows can be trimmed for the sake of one being able to see properly but not with the exactness and meticulousness typical in women’s facial treatment.
On question 1348 in regards to removing all hair from head as in “male pattern baldness,” in order to look cleaner or better using depilatory creams or similar, we wrote; Horav Shlomo Miller’s Shlit’a opinion is that there is no real heter or procedure to permit complete hair removal from head, including peyos. There are some biblical exceptions however, such as the metzorah on the day he is ritually cleansed (Vayikra 14: 8-9) and the nazir (BaMidbar 6:13,18) when the days of his consecration are fulfilled, in which all body hair was removed. However, doing it via drug ingestion, (if medically accepted) the Rov Shlit’a maintains that it probably would be permitted.
In regards to your particular question the same would apply. The Rov maintains that there are probably better common everyday methods to control body odor. Cutting hair short, without total removal is also a better option. Nonetheless, if removing all body hair besides the payos is recommended by doctors, it could be done when needed for medical reasons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/8/2017 2:38 PM |
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# 1428 Brochos - Like a Box Of Chocolates?
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Q. Shalom Harav
I recently was zoche to host a talmud chacham for a shabbos seudah. When it came time for desert. we served chocolate, and fruit.
Since the bracha on the fruit was recited first he asked for and alternative shehakol. When I asked him what the source was for not being able to make a shehakol on the chocolate, he explained a sevora; since the bracha of chocolate may very well be haetz, it may have been covered by the haetz recited on fruit.
Is there a source for this sevora?
yoshar koach
A. On question 562 in regards to the brocho on chocolate covered raisins we wrote: In the case of chocolate covering, some Poiskim opine that you anyway recite haetz on chocolate, although most disagree. (Minchas Shlomo 91:2, Shevet Halevy (ibid.) Teshuvos Vehanhogos (1: 187). Today it is customary to recite shehakol on chocolate. Question 1372 mentions: Horav Shlomo Miller’s Shlit’a opinion is that we should follow the opinion of most Poskim that the proper brocho on chocolate is shehakol.
The reason for the ones that maintain the blessing is haetz is that chocolate is produced from the beans of the cocoa tree, and in principle they are the fruit of a tree. The rational for most Poskim who maintain the brocho is shehakol, is that after being processed, fermented, dried, roasted and ground, you cannot distinguish any similarity to the original fruit. The Rov also added, that there may be a reason for reciting adama.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/4/2017 11:39 PM |
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# 1427 Cat In The Sack?
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Q. We are a family of Bnei Torah but we have had a cat for many years that grew up with our children and is like part of the family. The cat is old and sick, the vet says he has a kind of animal cancer and should be put down. We don’t know if it is suffering or not, should we follow his instructions? The vet says to have the cat cremated, is that correct or should we netter bury it in our back yard? Thanks so much for your advise.
A. Noda Beyihuda (Y.D. 2: 10) maintains that in hunting when it is permitted (not for sport) there is no concern of making the animal suffer, because “to kill animals or all types does not involve the prohibition of tzaar baalei chayim.” the actual killing is not considered causing an animal to suffer, and there is therefore no prohibition. Others disagree, Shoel Umeishiv (2: 3: 65) rules that the prohibition certainly applies to killing. He proves his case from the rationale presented by the Chinuch (440) for the mitzvah of shechitah. A similar principle emerges from the Ri Migash (cited in Shita Mekubetzes, Bava Metzia ).
Chazon Ish is quoted (in Dinim Ve-Hanhagos Mi-Maran Ha-Chazon Ish, 2: p. 40) as having been asked by a member of the family how a dying fly should be treated. The Chazon Ish responded that the fly should be killed, so as to prevent its extended suffering.
Horav Shlomo Miller’s opinion is that in your case, the assessment if the animal is suffering should be better done by the vet, who should also put him to sleep without suffering, when necessary.
As far as how to dispose of the body, the Rov recommends that it should be done in the most environmental friendly and legal way.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 4:37 PM |
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# 1426 Living The Dream
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Q. Dear Rabbi
What is Horav Miller’s opinion in regards to someone who had a repeated dream that he should not travel to a mishpacha simcha in Israel, because it will end in a tragedy, Can he go? Does he do hatavas chaloim?
A. Much has been written to explain the value of dreams in our tradition as there seems to be a degree of unclaraaaaity and ambiguity in the words of our Sages as to the worth of dreams. On the one hand, the Talmud states that dreams are one-sixtieth of prophecy (Berachos 57b), and a dream which is not interpreted is akin to an unread letter (55a). Yet at the same time the Talmud writes that no dreams are without nonsense (ibid., 55a), "Just as wheat cannot be without straw, so there cannot be a dream without some nonsense," and one's dreams are merely a reflection of what one is thinking during the day.. The interpretation of a dream depends on the explanation given by the interpreter (55b). As the Talmud makes clear, any dream can have either a good or a bad interpretation, and he may be at the mercy of the one who interprets it.
Shulchan Aruch (O.H. 220: 1- 2) describes the hatovas chalom ritual a person should follow when he experiences a dream that stresses and perturbs him, also the importance of the fasting, even on Shabbos to mend and rectify the dream. The above, should be done the same day and be accompanied with teshuva (Mishna Berura ibid. 6).
However, Shulchan Aruch (C. M. 255: 9) also rules that if a security was given to the now deceased father and the son does not know if his father received it or where he placed it. If he is then informed in a dream (Tur explains; even by the father himself), where the money is to be found, the amount and to whom it belongs. And behold, he actually finds that correct amount of money at that same place, he can keep the money for himself, since the words of dreams do not make a difference. (The S’ma, ibid. 29, explains that the part of the dream informing to whom it belongs, may not be true).
Tashbatz (2: 128) elucidates that dreams, their meaning and validity is a complex issue and depend on many different factors around and about them, such as who had the dream, who was the informer of the dream, etc. Orchois Tzadikim (Shaar Haemes) maintains that a person trained and disciplined in telling and thinking only the truth, will experience similar dreams. In general, Tashbatz writes, that some vivid or repetitive dreams can create a situation of doubt as to their veracity, and one should treat them as such. Therefore, when they involve a monetary issue, as a rule possession trumps and the monies or obligations stay where they are. However, Emek Shaila (Miketz, Sheilta 29: 15) adds, that following his ruling, when dealing with prohibitions (or mitzvos) such as if one dreamed, that a certain food (of his) is not kosher (on a Biblical level), he should treat it as a doubtful Biblical prohibition and it remains forbidden.
Horav Shlomo Miller’s Shlit’a opinion is that in your case, since it involves a mitzva of traveling to Eretz Yisroel and partaking in someones simcha, you should follow the rule of the Shulchan Oruch (O.H. 220) quoted above. The Rov recommends to do hatovas chalom and give tzedaka as pidyon nefesh. (redemption of the soul).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:57 PM |
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# 1425 On Cloud Nine?
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Q. Is dreaming about or choosing the number nine also represented on the letter Tet (see question 1424) also a good siman or a lucky number?
A. Pri Chaim (Komarner Rebbe) on parshas Vayetze mentions that it is indeed also a good siman. This is based on the posuk: “And Leah said,(Ba Gad, written in one word Bagad) "Luck has come"; so she named him Gad.” The gimatrya of “bagad” is nine. He explains that the month of Elul is represented also on the number nine and letter Tet. Since Moshe Rabbenu ascended on that month to heaven to bring to earth the second set of luchos that contain two letters Tet (netuya, yitav), as opposed to the first broken luchos, were there is no letter Tet.
He adds that Elul is completely tov and rachamim, unlike Tishrei, that also contains the Yemei Hadin.
Ben Yehodoya (Baba Kama p. 126) mentions that number nine is the best of numbers and stands forever. He explains that every time you multiply nine by another digit, the resulting ciphers, when added result in nine.
Horav Shlomo Miller Shlit’a added that from the month of Teveth, when the days get longer, a new year of light begins and Elul is the ninth month.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:50 PM |
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# 1424 Tet Is Tov
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Q. How true is it that if one dreams of the letter "טּ" (tet) at night when they're sleeping, it's really a good siman?
Thank you!
A. See question 1426 in regards to the validity and importance of dreams. Indeed the Talmud (Baba Kama 55a) teaches that it is a good (beautiful) sign for one to see the letter Tet in a dream. The Talmud explains that although there are many occasions where the letter Tet appears at the beginning a word with a negative connotation, since the very first time it is presented in the Torah is by the word Tov, that beginning represents the true essence of the letter. Ben Yehodaya (p. 125) adds that the numerical value of the word Yofe (as in siman yofe or a beautiful sign) is 95, equal to the gimatrya of the words Bachalom Tov.
Ben Yehodaya quoting Ginzei Yosef also adds, that at the end of days when the powers of tumah and impurity will disappear, the world will be compared to the letter Tet. Namely it will be enclosed and protected from all sides, leaving open, as with a secure door the top side, representing Hashem’s care and shelter to all of His Creation.
Horav Shlomo Miller Shlit”a added that Menachem Ben Saruq explains that the term “Vayeit” – and Moshe stretched out his hand over the sea” (Shemos 14: 27), is exceptional in that the root of that word is only on the letter Tet. Symbolically, all those portents and saving miracles, were also done with the strength of the letter Tet.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/3/2017 3:48 PM |
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# 1423 A Cover Up
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Q. What is the reason for the custom to cover pictures in a house of mourning? Why was the custom enacted, seeing as photography was non-existent before 5587?
A. See question above in regards to covering mirrors. Shulchan Aruch (O. H. 90: 23) discourages (Rema ibid., prohibits) praying in front of decorated clothing and art work as it may interfere with one’s necessary concentration on the tefila.
Orchois Rabbenu (1: p. 57, 188) mentions that the Steipler Gaon zt”l would not daven shemone- essrei in a decorated suka. See also Kaf Hachaim (ibid.).
Poskim also mention that praying in front of a human picture, even of a Godol or great sage, is prohibited as it may seem that you are davening to him, ( Vayishma Moshe p. 269).
Others add that in a mourners house, art in display may be adding joy to the viewers and should be avoided (ibid.)
Horav Shlomo Miller’s Shlit’a opinion is not to daven facing any picture.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 9/1/2017 3:43 PM |
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# 1422 Mirrors Mirrors On The Walls
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Q. On a shiva house, does one uncover the mirrors on Shabbos?
Why do some people remove the mirrors from the wall in the house of mourning, when the vast majority just covers them?
A. Poskim offer different reasons for the covering of the mirrors in a house of mourning.
1) Since tefilos are said on site and one should not daven in front of a mirror, as it may be seen as praying to one’s own image. (Ridvaz 1: 106, Mishna Berura 90: 71- Chelek Levy: Y.D.132). thus covering should be sufficient and on Shabbos the avelim usually attend shul.
2) Mirrors are used for personal grooming and embellishment, activities that create joy and are discouraged during avelus, when one rents his clothing, does not bathe and change garments. It is a time for introspection and soul searching. (Keser Shem Tov 1: 704, Kol Bo p. 262)). Covering should be sufficient. but this may apply even on Shabbos. (Nishmas Yisroel 10: 1: p. 216)
3) Spirits and mazikim are attracted and may be present at the mourning house. They seem to be more apt to create damage on a mirror’s reflection (Ginzei Yosef 143, Nitei Gavriel - Avelus 1:92: n. 16). Covering should be sufficient. but this may apply even on Shabbos. (Nishmas Yisroel 10: 1: p. 216)
4) A reason similar to why they used to turn the beds in an ovel’s house. It represents the marriage relationship avoided on mourning. Mirrors would carry an analogous connotation. (Droshos Chasam Sofer 2: p. 387 – Nitei Gavriel ibid.). Covering would be insufficient, as it is with the beds, but similarly it is not done on Shabbos. ( Nitei Gavriel ibid. - Nishmas Yisroel ibid.)
In practice, Horav Shlomo Miller’s Shlit”a opinion is to uncover the mirrors in honor of Shabbos, unless there is a minyan at home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/1/2017 2:37 PM |
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# 1421 Together Is Better
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Shalom Aleichem Harav!
Q. I daven in a minyan that davens nusssach sefard; most of the mispallilm are not well versed with the nussach and revert to nussach ashkenass. The question is regarding the 13 attributes by tachanun; does it need to be recited by the whole minyan or at least 10 ?
Since the tzibur isn't accustomed we usually have at most 4 people saying the middos.
A. Tur (O.H. 565) quotes Rav Nosson that the 13 midos require a minyan for their recitation, and wonders why, since it is not a “dovor shebekdusha.” However, Beis Yosef (ibid.) citing Rashbo asserts it is a most holy recitation, and therefore requires a minyan. His argument emanates from the origins of this unique tefila, as our sages teach; Hashem covered Himself alike a shliach tzibur and demonstrated to Moishe, how the people should pray, so He will surely answer them. Shulchan Aruch (ibid. 5) rules accordingly. Mentioning that without a minyan they cannot be recited as a tefila and supplication, but they can be recited as one reading the Torah. Mishna Berura (ibid. 12) explains that he should read it with the taamim an intonations usually uttered then.
Poskim disagree, whether you require at least six people to recite the attributes at the same time, or just the mere presence of a minyan suffices, and they may be recited by others a bit latter when they reach that place in tefila.
Horav Shlomo Miller Shlit’a advises to make short the recitation, and just mention the thirteen midos without the rest of the accompanying oration, so everyone will say it at the same time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 9/1/2017 2:23 PM |
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# 1420 Call In Sick
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Q. What is the reason for the custom to say that someone has "yener machla" instead of saying he has "cancer"?
A. Horav Shlomo Miller’s Shlit’a opinion is that this reflects a Talmudical principle (Brochos 19a). The Talmud relates that, during the levaya, the mourner would stand and justify Hashem’s judgment, saying: Master of the Universe, I have sinned greatly against You, and You have not collected even one one-thousandth of my debt... then Abaye asserted that a person should not express himself in that way, as Rabbi Shimon ben Lakish said, and it was also taught in the name of Rabbi Yosei: One must never open his mouth for the Satan to find a way to accuse him, i.e., one must not leave room for or raise the possibility of disaster or evil, since Satan may bring it on him.
See also Shulchan Aruch (Y.D. 376: 2) that a visiting dignitary should not tell a mourner or the ill person he is visiting, and who want to stand up in his honor, to stay or remain as they were, since that could be interpreted, that he wishes they remain in their sickness or their mourning.
The
Rov added that someone justifying his absence at an event he was expected to attend,
claiming being unable because of health issues, does not constitute an act of “Al iftach
peh,” since people are often not feeling completely well.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 8/31/2017 10:59 PM |
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Important Numbers
