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#711 An Alien Shaile
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Q. What is Horav Miller's opinion in regards to intelligent life in other planets? Does the Torah accept it as a possibility?
A. Rabbi Aryeh Kaplan Zt"l (The A.K. Reader) mentions that one of the first to discuss the question of extraterrestrial life in general was Rabbi Chasdai Crescas (Or Hashem 4:2). After a lengthy discussion, he comes to the conclusion that there is nothing in Jewish theology to preclude the existence of life on other worlds. As possible evidence for extraterrestrial life, he quotes the Talmudic teaching (Avoda Zara 3b) that "God flies through 18,000 worlds." Since they require His providence, we may assume that they are inhabited.
The exact opposite opinion is that of Rabbi Yosef Albo, author of the "Ikkarim." He states that since the universe was created for the sake of man, no other creature can exist possessing free will. Since any extraterrestrial life would neither have free will nor be able to serve a creature having free will (as terrestrial animals and plants serve a terrestrial man), they would have no reason for existing and therefore be totally superfluous. One could bring some support to the second opinion from the Talmudic teaching that every land where it was not decreed for man to live was never subsequently inhabited. However, here again, it is not absolute proof, since this may only refer to our planet.
Between these two extremes, we find the opinion of the Sefer Habris who states that extraterrestrial life does exist, but that it does not possess free will. The latter is the exclusive possession of man, for whom the universe was created. The 18,000 worlds mentioned earlier, in his opinion, are inhabited physical worlds. The proof that he brings for his thesis is most ingenious. In the song of Deborah, we find the verse, "Cursed is Meroz... cursed are its inhabitants" (Judges 5:23). In the Talmud, we find the opinion that Meroz is the name of a star. According to this opinion, the fact that Scripture states, "Cursed is Meroz... cursed are its inhabitants" is clear proof from the words of our Sages for extraterrestrial life. (Excerpts quoted by Torah org.)
Rabbi Menachem M. Schneerson Zt"l, the Lubavitcher Rebbe mentioned "One who declares that there is no life besides on earth is limiting the Creator's abilities." (Sichas Hashavua Shoftim 5749)
Horav Shlomo Miller's Shlit"a opinion is that although many contemporary scientists believe that it is only a matter of time until extraterrestrial life is discovered, that is not the Torah view. There is indeed an extreme large number of stars in the universe (10 x 18 power according to Rabbi Kaplan understanding of Talmudic and Midrashic sources, contemporary estimates from astronomers vary between 10 x 21 to 10 x 24 approximately,) however, any likelihood for the development of intelligent life on the planets they may contain would reasonably be similar to the chances of that happening on planet Earth. That probability is mathematically non-existent for believers in the truth of the Torah. It would require the will of Hashem to create such life. From what we understand from our Torah, no clear indication or need for their existence is mentioned.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 1/16/2015 2:09 PM |
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#710 Avoiding Avonos on an Oven.
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Q. If I came to a hotel that has an oven can I turn on the oven or do I have to be concerned that there are meat and milk drippings on the oven floor?
A. Horav Shlomo Miller's Shlit"a opinion is that if you need to use a treif oven or microwave (when the kosher food is covered and properly insulated. See question 322 on this forum) you should clean first the oven from any unburned remnants of food. You do not have to be concerned for the imbedded (balua) meat and milk absorbed in the inner surfaces of the oven. Additionally they are probably either burned and inedible or completely cooked and likely there is no "bishul achar bishul" (repeated cooking).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 2:03 PM |
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#709 Not the Same Without the Name
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Q. Do you repeat the bracha if you see it (the Aurora Borealis) the next night, or only after 30 days?
A. See the above response. Being that you do not recite the brocho with Hashem's name it could be said every night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 2:02 PM |
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#708 Blessing Rites on the Northern Lights
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Q. What bracha if any, do you make when watching the Aurora Borealis?
A. Although the Northern Lights is a display of one of the most striking and magnificent phenomena in nature, Horav Shlomo Miller's Shlit"a opinion is that since this event is not recorded in the Talmud or Poskim directly, one should recite Ose Maase Bereshis without the name of Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 2:01 PM |
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#707 Meet the Unintentional Cooking of Milk and Meat
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Q. Is it permitted to reset a main fuse in an apartment building at dinner time. It's a Sufik D'orisa if people may have pots of Bosor B'cholov on their stoves and you are making it cooked.
A. Horav Shlomo Miller's Shlit"a opinion is that this constitutes a case of a "dovor sheino miskaven" (an unintentional act) when at the same time it is also not a "p'sik reisha" (an unavoidable act), since it is not a certainty that someone in the building will be cooking meat together with milk at that time in a prohibited manner. When these two conditions coincide, it is permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 2:00 PM |
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#706 A Shower of Brochos?
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Q. Do you repeat the bracha (when seeing a meteor shower) if you see it next night, or only after 30 days?
A. When you do recite a brocho (see last question,) Mishna Berura (227: 1-2) rules that in the case of a meteor shower you only make one brocho per night. However when reciting over a comet, since it is the same astral object, you do not recite until thirty days have passed (see also Shaarei Teshuvo and Shulchan Hatahor ibid. Kaf Hachaim ibid.: 3, Otzar Halachos p. 278)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 2:00 PM |
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#705 A Small Seminar on a Falling Star and its Similar
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Q. If you see a meteor shower what bracha do you make?
A. Shulchan Aruch (O.H. 227: 1) rules that on "zikim," which is described as a star like object that shoots across the sky and leaves a trail behind, one recites "Ose Maase Bereshis" or Praised be… the One that crafted the workings of creation. Shulchan Aruch adds than one may also recite "Shekocho Ugevuroso Male Olam" or "whose force and strength engulf the universe." Mishna Berura (ibid. 1) includes the opinion that seeing a comet is similar.
Piskei Teshuvos (ibid.) quotes the view of the Mor Uktzio that meteors can be very small grains of cosmic debris that burn up in the atmosphere and mostly disintegrate before hitting Earth's surface. Meteor Showers are predictable and common, since they mostly occur when Earth crosses the tail stream of debris dispersing from a comet.
Since they can only be appreciated in locations far from the reflection of city lights and when there is no Moon, Poskim maintain that it is not customary today to recite a complete brocho with Hashem's name over them. (Piskey Teshuvos ibid. quoting Shaarei Teshuvo and Shulachan Hatahor.) However, when observing clearly the more infrequent comets themselves or when the sky is dark and the effect and magnificence of the meteor shower can be truly appreciated, one should recite the above complete blessing.
Horav Shlomo Miller's Shlit"a opinion is similar. However, he adds that you only recite the brocho when the meteor is a rock of size that actually hits the Earth's surface and can distinctly and prominently be seen as it crosses the sky. Likewise, you bless only when you witness a continuous and populated meteor shower, in which a number of meteors, albeit of small size but still clearly and prominently visible traverse simultaneously through the firmament and burn out.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 1:59 PM |
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#704 A Matter of Record III
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Q. Hello - I am currently working at a clinic for credits towards my university degree. This Shabbos there will be orientation. In order to comply with the halocho of "vdaber dovor," I will not be attending. They offered to record it for me. I asked if they normally record it to which they responded no, I said that since it will be recorded special for me I will not be able to benefit from it. They said that they always wanted to record it so it can maybe be used in the future and this will finally be an opportunity to do the recording. Then they said that it was sometimes recorded in the past. I suspect that the main purpose for the recording will be for myself.
Is it muttar or should I seek another solution?
Thank you
A. Horav Shlomo Miller's Shlit"a opinion is that if you clearly and specifically tell them that they should not record the orientation lesson for your use and that you will do without it, if they go ahead anyway and do record it, even if they have you also in mind, it will still be permitted to use the recording. (See also questions 627 and 661 on this forum)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 1:57 PM |
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#703 Second Time on Second Time Around
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Q. Re-question 692 (Expound the Second Time Around)
On a second marriage can the Choson- Kallah be together at pictures taking, prior to the chupa? How long and how strict is the custom of the Chosson not seeing the Kallah prior to the chupa on a second marriage for both?
A. The accepted custom among many Ashkenazi Bney Torah is that the choson and kallah do not see each other during the week prior to the chupa. Sephardim don't usually keep this tradition (Yalkut Yosef – Chupa Vekidushin 6: 1, Taharas Yaakov p. 47, Mishnas Yehoshua 9:1:1 quoting Horav S.Z. Auerbach zt"l) Some suggest that the rationale for the custom relates to the halachah of dam chimud - concern that meeting the choson may cause the kallah to have a discharge that could invalidate the shivah nekiyim (seven clean days before going to the mikvah; Talmud Nidah 66, ibid.) Although this custom is not Halacha, and has no early source in the Poskim, it is a good custom because it gives the chasan and kallah an opportunity to be alone and to reflect upon the profound changes that are about to take place in their lives. (The Laws of Niddah 2: 458-459).
Horav Shlomo Miller's Shlit"a opinion is that as far as this tradition is concerned it does not make a difference between a first or a subsequent marriage.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2015 1:57 PM |
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#702 License to Shpil II
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Thanks again Rabbi Bartfeld.
Q. One more follow-up question, if I may.
You said that "Moreover, even if he suspects that they may not be licensed, he may still purchase a ticket." However, instead of "suspecting", what if one actually knows? I.e. If one knows for certain that the Moisad did not obtain a lottery license, may one still purchase a ticket for that lottery?
Thank you and Hatzlocha.
A. Horav Shlomo Miller's Shlit"a opinion is that even if you actually know that the institution is unlicensed for lottery operation, although not recommended, you may still buy a ticket. The reason is that the license is there for the consumer's protection, a benefit that the buyer may refuse. (Additionally, the act itself may not prohibit the consumer from buying the ticket).
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 1/8/2015 12:41 PM |
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#701 How Many Songs Does One Have to Sing? II
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Q. On question 687, as to how many shiros or divrei Torah one has to sing or say to turn a Chanuka regular meal into a seudas Mitzvo. What practical difference is there if this meal becomes a seudas Mitzva or no?
A. If the meal eaten in Chanuka was served with the intention of rejoicing and being besimcha because of the yeshuos and miracles attained in Chanuka, and this is demonstrated by the shiros of praise being sung and the divrei Torah being repeated, it would be a mitzvah to attend such a seuda. Talmud (Chulin 95b) relates that Rav would not benefit from a seuda that was not a mitzvah. Similarly in Talmud (Pesachim 49a) Rabbi Shimon says that a Talmid Chacham should not partake from a seuda that is not a seudas mitzvah.
It would make a difference also when someone has a tradition of fasting on a day of yortzait, a seudas mitzvah may be permitted or in regards to eating meat on the nine days. (Aruch Hashulchan Y.D. end of 246 – see also Chavos Yoir 70 and Birchas Moadecha 1, in respect to other differences and why is not every seuda where divrei Torah are repeated is considered as a seudas mitzva)
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 1/8/2015 12:39 PM |
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#700 License to Shpil?
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Q. In Ontario, the law requires an organization to have a lottery license to run a lottery.
Q1. Is it Mutar for a Moisad to run a lottery without getting a lottery license?
Q2. May one purchase a ticket in a lottery if the Moisad has no lottery license?
Thank you, IM.
A When a charitable organization is required either by Municipal or Provincial Code to register and acquire a license in order to conduct a lottery, Halacha dictates that they have to comply. The above follows from the edict of Shmuel, namely; Dina D'malchusa Dina, or the law of the land is law. (Nedarim 28a, Gittin 10b, Bava Kama 113b, Bava Batra 54b, Rema in Choshen Mishpat 369, 8.)
Horav Shlomo Miller's Shlit"a opinion is that a ticket purchaser does not need to inquire if the institution obtained a license. Moreover, even if he suspects that they may not be licensed, he may still purchase a ticket.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:57 PM |
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#699 Kidush on Asarah BeTeveth?
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Q. Can you say kidush levanah on the eve of asarah beteveth, since it is not a happy time, which is required for kidush levanah?
A. Indeed Nitey Gavriel (Chanuka 64: 1) mentions that Belz and others refrain from reciting kidush Levana on the eve of Asara Beteveth. This being similar to the three weeks period and its restrictions, which begins from the eve of Shiva Asar Betamuz and not from the morning when the fast starts.
However, in locations where at this time of the year cloudy days prevail, Horav Shlomo Miller Shlit"a recommends to recite it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:54 PM |
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#698 The Sequence of the Incense
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Q. Why in Eretz Yisrael do they say pitum haketores before pizukai dizimra with korbanos and then repeat it at the end of davening?
A. Remoh (O.H. 132: 2) writes that one should recite Pitum Haketores in the evening and in the morning after the tefilah. He adds that there are those who avoid saying it during weekdays when people are hurried to go to work, out of concern that we may in our rush miss mentioning one of the spices that comprise it and incur in a most severe penalty. Mishna Berura (ibid. 17) explains that the reason of the ones who do recite it (Sefaradim) is because there is no penalty when one forgets only words unwittingly.
Arizal quoting from Zohar (Vayakhel 218b, Yalkut Meam Loez – Shemos p.168) mentions that pitum haketores should be recited three times a day, at the beginning and end of Shacharis and a third time at Mincha. (Od Yosef Chai – Miketz, Ben Yish Chai - Ki Tisa)
Otzrois Chaim (p. 319) citing Benayahu explains that they represent our three forefathers that instituted the tefilos. It is not said at Maariv since there are usually no korbonos at night.
Ben Yish Chai finds an allusion to the three recitations in posuk (Devarim 3: 29) and we settled in the valley opposite Beth Peor. The word "BaGai" or in the valley, hints to three times ("BaG") and eleven ("ai,") the number of the spices and ingredients that compose the ketores. The ketores is the cure for the ills and evils of Beth Peor.
Minhagei Eretz Yisrael (p. 108) and others point out that it is tradition to follow in Eretz Yisroel the minhag of the Arizal and Minhag Sefarad in a number of issues, given that many of the first kehilos were from that persuasion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:53 PM |
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#697 How to Fix a Date
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Q. If you use the civil date, are they any preferences as to how you write the date?
Thanks again.
A. It is preferable to avoid numerals for the months (see prior answer) and use when possible the abbreviated names of the months, since these names may also contain pagan connotations (Piskei Teshuvos 156 n. 17).
Horav Shlomo Miller Shlit"a mentioned that Horav Yakov Kamentzki Zt"l would only use the last three ciphers of the year numeral. By the same token it would be better to use the more customary two digits for the year.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:50 PM |
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#696 Date with Faith?
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Q. Is it better when not legally necessary to avoid using the Gregorian calendar and use the Hebrew date, or it does not matter today anymore since it is globally used as a civil non-Christian calendar?
A. Some Poskim maintain one may incur even a Biblical prohibition in the use of the Gregorian date (Maharam Shik Y.D. 171., Chasam Sofer – Droshos: Teves: 5593). Consequently, they add to the civil date the word L'misparam, or to "their counting", connoting that we agree to a different reckoning (ibid., Mishmeres Sholom – Smochos 40: 84.) We indeed find numerous quotations of the civil date in diverse s'forim with the above addition (Tshuvos Remoh 51, Shvus Yakov 3:11, Chavos Yoir 184, to mention a few.)
Ramban (Shemos 12: 2) mentions another prohibition and that is using a different numerical count for the months than the one established by the Torah, where Nisan is the first of the months.
Horav Shlomo Miller's Shlit"a opinion is to be lenient when necessary as in legal forms and documents, since today the civil date does not carry religious connotations. (See next answer)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:49 PM |
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#695 Wishing Everyone a Gut'n Yohr
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Q. If someone greets me with a "Happy new year" can I respond likewise?
A. Horav Shlomo Miller's Shlit"a opinion is that it is permitted since in our days there is no religious connotation to the greeting. In addition, you may initiate the salute if it generates a Kidush Hashem by displaying good manners.
Ohalei Yakov (p. 20) quotes in the name the Apter Rov Zt"l, the meaning of the Posuk (Tehilim 87:6) "Hashem counts in the script of the nations" as conveying that during their New Year we are also granted retroactively a better Rosh Hashono judgment. Since the differences between the individual conduct during the two celebrations, becomes now widely apparent and evident, therefore a Good Year salute to anyone is not out of place. (Nitey Gavriel – Chanuka p.418)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:46 PM |
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#694 Oy Vei Mir in the New Year
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Q. I work I.T. in a company were I'm the only Frum Jew (ex yeshiva bochur). My managers and co-workers are really nice to me and respect my particular religious needs. I have a number of seasonal questions. I greatly appreciate the clear straightforward answers you provide and the access to Horav Miller's psakim, one of the great Poskim of our generation.
Can I attend at least for a short time a New Years party organized by the company? Only the drinks are kosher. I would hate to be the only employee not attending.
A. Horav Shlomo Miller's Shlit"a opinion is that you may attend for a short while, however only soft drinks are permitted and no liquor or alcoholic beverages should be consumed in their company. (Shulchan Aruch Y.D. 114: 1. See also Aruch Hashulchan ibid. and Shevet Halevy Y.D. 43, in regards to expensive drinks.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:44 PM |
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#693 Taking the Children in?
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Q. Do children from a prior marriage attend the chupa of their parents?
A. It is customary that children from prior marriages do not attend the Chupa. (Nitey Gavriel 51: 9) Some quote in the name of Horav Eliashuv zt"l that it is out of respect to the divorced or deceased parent.
Horav Shlomo Miller Shlit'a pointed out that although the do not attend the marriage ceremony itself, they may attend the reception before and the seudah after.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:43 PM |
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#692 Expound the Second Time Around
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Q. What are the differences between the chupa ceremony of a first and a second marriage for both chosson and kallah?
A. There are differences between the minhogim and traditions of a first and those of a subsequent marriage ceremony. According to Poskim (Nitey Gavriel – Nisuin 49: 3: n. 3) they are based on the success of the second luchos over the first broken ones. Due in part to the fact that the latter ones were given without the overwhelming splendor and the great publicity that characterized the giving of the first. Some of the most important differences are as follows:
1) It is customary not to write Tnoim on a second marriage and only do a kinyan between the parties. (Imrei Yosher 2: 203, Maharash Engel 5: 53 et.al.)
2) No invitations are usually printed and the event is carried out with modesty and diffidence (Nitey Gavriel – Nissuin 1: 43: 3)
3) There is no obligation for the chosson to receive an Aliya on the Shabbos before or after the wedding and usually there is no Aufruf ceremony with the traditional throwing of peklach of candies, although some do it.(Maharil, Biur Halocho 137: Shaarei Efraim 2:6)
4) The wording and the amounts written in the Kesuvah are different. (Shulchan Aruch E.H. 66: 6)
5) Horav Shlomo Miller's Shlit'a opinion is to preferably avoid the seven hakofos the kallah normally does around the chosson. However, their parents (if present) can accompany the groom and bride to the chupah.
6) Even those who are careful not to get married at the end of the month, do so on a second marriage (Hanisuin Kehilchosom 17: 9)
7) Being more stringent as not to have a chupas niddoh since the main chupa on a second marriage is the yichud or seclusion which can not be carried out when the kallah is a niddoh (Even Haezer 64:5, Bnei Ahuva – Ishus 10: 2, Hanisuin Kehilchoson 17: 12)
8) There are different traditions in regards to the Badeken or the chosson covering the bride with a veil ceremony. Some avoid it altogether, it is done by others instead such as the accompanying women, or it is done by the chosson under the chupah. (ibid.19)
9) The ceremony is done usually indoors and not under the sky (Pischei Teshuvo 62: 1), and no instrumental music is usually played (Aruch Hashulcahn E.H. 55: 24 and 64: 17)
10) There are different traditions as to the wedding dress of the bride. Horav Shlomo Miller indicated that she could dress in white, but not with the prominence, length and extent accustomed in a first wedding. The Chosson wears a Kit'l if that is his family tradition (Nitey Gavriel ibid. 9)
11) In regards to the mitzvah of rejoicing with a new wife during the first year, Yoshiv Yitzchok (E. H. 34) maintains that it applies (following the Minchas Chinuch opinion.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/2/2015 12:42 PM |
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Important Numbers
