|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
|
|
|
|
|
#551 A Platitude Blessing on a Platypus?
|
|
|
Q. Does one make the brocho of "meshane habrios" with the full name of Hashem when seeing first time a platypus?
A. Shulchan Aruch (O.H. 225: 8) rules that one recites the brocho of "meshane habrios" when seeing an unusual creature, such as a monkey or elephant for the first time. The Talmud (Brochos 58b) mentions also the "kifof" which according to Rashi (ibid.) is a humanlike bird. Meiri (ibid.) and Birchas Habbais (29: 12) maintain that the brocho is only recited on these animals since they have a human appearance and the elephant possesses extraordinary memory and intelligence. However Poiskim write that truly unusual or abnormal creatures qualify too (Mekor Chaim, see also Piskey Teshuvos (225: 21, Halacha Berura 225; Yalkut Yosef 3 p. 608)
The unusual appearance of the egg-laying, duck-billed, beaver-tailed, otter-footed semi-aquatic mammal known as platypus, definitely would have it qualify as a prime candidate for this brocho, with the full name of Hashem. Indeed that is the opinion of Horav Avrohom Tzvi Beck Shlit"a of Addas Yisroel, Melbourne and Horav Shlomo Miller Shlit"a agrees. (Platypuses are not normally found in zoos outside of Australia)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#550 Gam Zoo Letovo?
|
|
|
Q. Is there an "inyan" or worthwhile purpose in visiting a zoo and watching the animals?
A. Leket Yosher (Tamid p.66) writes that his Rebbi the Trumas Hadeshen went to watch a pair of lions that were brought to his city on Shabbos, since he had never seen a lion before. Likewise, the Chida relates his experiences with unusual animals when visiting the London Zoo (Midbar K'demos 2: 21). Similar stories are told about the Divrey Chaim who visited the Vienna Zoo in order to recite the brocho of "meshane habrios" (Tehilas Chaim 2: p.183), Nimukey Orach Chaim from the Munkatcher Rebbe Zt'l (225) and Orchos Rabbenu (1: 94) on a visit of the Staipler Gaon Zt"l to the zoo with his children.
However, other authorities warn of excessively gazing at non-kosher animals as it brings on an impure spirit (Yeshuos Chochmo 33: 11, Pninim M'bei Medrosho p.102)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#549 Flowers in the Night
|
|
|
Q. Can you make the birchas hailonos at night seeing the flowers by artificial light?
A. Tzitz Eliezer (12: 20) rules that you can recite the brocho if the flower-fruit buds can be clearly seen an appreciated even at the light of the moon. Horav Shlomo Miller Shlit'a ruled similarly (See also Piskey Teshuvos 226: 3)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:10 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#548 A Passing Violation?
|
|
|
Q. If one heard Kiddush, Hamotzi, or Havdalah; and the cup of Kiddush wine, piece of Challah, or Besomim, respectively, are passed around; is it a violation of "Ein maavirin al hamitzvoth" to pass the item on to the next person and therefore, one should partake himself first?
A. Horav Shlomo Miller's Shlit'a opinion is that there is no "ein maavirin" on the actions you mention, as they are not a "cheftzoh" or the essence of a mitzvah but rather at best they constitute complying with a necessary act or mainly a birchas hanehenin (a brocho for the pleasure enjoyed.) Indeed, when eating matza on the seder night it would apply.
Besides, honoring someone else as giving him the respect of receiving first may also be a mitzvah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:09 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#547 The Gravity of Gravity
|
|
|
On Question #514. (How do you hold the lulav in space where there is no gravity or only artificial gravity on a space station?).
Q. Although it is gratifying to live in the same generation as a Rav who is as aware of the Shvili D'Rokia as he is of the paths of Torah, and I therefore see the importance of, L'Maan HoEmes, pointing out the scientific error of the questioner, I fail to see the relevancy of gravity to Derech G'diloson.
A. Gravity is after all the natural force that keeps all things on the ground and has to be surmounted for the plants to grow in an upward direction; therefore it defines the way of growth and what we regard as up or down.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:07 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#546 How to Wear a Flag
|
|
|
On #544 (Do you put tzitzis on a flag you wrap yourself with it?)
Q. Doesn't a piece of clothing only require tzitzis when two corners are in the front and two corners in the back, whereas when one wraps oneself in a flag, all the corners are in the front?
A. Mishna Berura and Biur Halocho ((10: 12) mention that the requirement to have two tzitzis in front and two on the back and be surrounded by mitzvos (O.H. 8: 4) is only on the onset and it is not essential. As long as the garment could be worn in the preferred way you comply with the mitzvah and you have to place tzitzis. A flag, as you can ascertain from pictures taken, can be worn as a cape too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#545 Interesting Query on Government Interest
|
|
|
Q. I live in Israel (the relevance to the question of which will soon become apparent).
Two years ago, like every year, we paid our Israeli income tax. Unfortunately, not all our charity receipts were received from the institutions in time, and therefore, we had to fill out a special late tax return to qualify for a tax refund for those donations. Since the refund concerned taxes we paid two years prior, they sent us a refund, plus interest, on the tax money they received from us that, because of the donations, we did not have to pay.
1. Since this is a Jewish government, upon receipt of the interest, did we transgress a Mosaic or Rabbinical injunction? If yes, what rectification is necessary to atone for this transgression?
2. If no, and we may keep the "interest", do monetary tithes need to be paid on this sum, like any other monetary gain?
A. On question 390 and 488 in this forum we wrote: "Maharshag (Y.D. 50) and Igrois Moishe (Y.D. 2:63) permit lending with interest when dealing with a Jewish owned corporation, since the owners do not carry personal liability and any liens are limited to the corporate assets. Lending to the government of Israel would be similar.
Many Poiskim disagree with the above ruling and consider in reality a corporation not more than a partnership that is obligated to lend without ribbis. (See; Minchas Shlomo 1:25, Minchas Yitzchok 3:1, Ohr Mitzion Y.D. 5, et. al.) However Har Zvi (Y.D. 126) suggests that a Jewish government, since it has no identifiable or defined owners, is indeed different and is similar to Hekdesh."
Many other Poskim provide similar permissions (Horav I.A. Liebes in Bais Avi 117, Bris Yehudo 7: 68, V'chai Achicha Imcha p. 35, Sefer Hashabit 4: 49 et. al.). Horav Shlomo Miller Shlit"a pointed to a similar ruling of the Chavas Daas (Y.D. 168-169: 17: Biurim 33) on regards to the borrowing done by the leaders of a congregation, where there is no borrower or lender.
Horav Shlomo Miller's Shlit'a opinion is that indeed in your particular question, the fact that it is not a case of "ribbis ketzutzo" or a preset interest and it also deals with government payments, that would provide a plausible heter. In practice, that seems to be the common custom today.
He also advised to treat this as any other income in regards to giving maasser.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/23/2014 3:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#544 A Kosher Flag?
|
|
|
Q. During the Independence Day I saw a religious teenager wearing a kipa, wrap himself with an Israeli flag. Was this permitted, or did he have to put tzitzit on the flag?
A. Biur Halocho (10: 11) quoting Bais Yosef mentions that in regards to the mitzvah of tzitzis the Torah expresses "on the four corners of your garment which you cover yourself" (Devarim 22,12), therefore you are to place tzitzis only on garments that are made for protection from the cold or heat as normal clothing does.
Consequently Poskim exempt from tzitzis covers used when one is at the barber (Piskey Teshuvos ibid. and note 82), Purim disguises and costumes, (ibid., Shevet Hakehosi 4: 4) large towels used at the mikva, even when you are allowed to wear them on a street on Shabbos.(Emek Hateshuvo p. 182.)
Horav Shlomo Miller's Shlit'a opinion is that indeed you do not have to place tzitzis on a flag that you wear as a symbol.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#543 Was it Funny?
|
|
|
Q. On the first night of sefirah before counting, a joker asked the fellow next to him what day of the sefirah is it tonight? He answered, also as a joke: I'm not sure but I think it is the first day of the omer, could he still count latter on that night with a bracha?
A. Horav Shlomo Miller Shlit"a pointed out that Poiskim make clear that Sefiras Haomer is an act of counting. As such, by definition, counting has to have a degree of certainty; consequently mentioning, "he is not sure" contravenes the essence of what counting is. See Teshuvas Harashbo (235) and Baal Hamo'or (end of Pesachim). Dvar Avrohom (1: 32) explains with this principle, why there is no "Sfeiko Deyomo" in regards to Sefiras Haomer.
There may be an additional consideration that it is obvious from the answer given, that his intention was not to count as a mitzvah but to answer jokingly. This could be analogous to counting expressly with the intention not to comply with the mitzvah mentioned in Mishna Berura (489: 17).
Horav Shlomo Miller Shlit"a opinion is that he can still count with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 5/9/2014 2:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#542 Marking the Tattoo
|
|
|
Q. A woman that became a baalat teshuvah and she has a tattoo that she is planning to remove or change, is it meantime a chatzitzah?
A. Poikim rule that stains that have no substance to them, and they just present a superficial coloration of the skin, such as an iodine or a weak ballpoint stain, on the onset they should be removed when possible. (Har Tzvi Y.D. 163, Pische Zuta 198: 26, Shiurey Shavet Halevy 198: 17, Chut Shani 198: 23, Pischei Halocho 2: 296)
However in regards to tattoos, Horav Shlomo Miller's Shlit'a opinion is that she is permitted to immerse without having them excised, since the stain is under the skin.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit
|
|
|
|
|
Posted 5/9/2014 2:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#541 A Plan for One, a Plan for Many?
|
|
|
Q. My doctor has a number of his patients, me included, on a certain diet plan. The designer of this diet is a doctor who has a website to which one can subscribe that will, among other benefits, afford the subscriber to ask questions from the diet doctor about the diet. May all the patients, or a group of them, band together to purchase one subscription and appoint one patient, or the doctor, to field their questions? Or can only one family do so? Or maybe each patient must have their own subscription?
A. Horav Shlomo Miller's Shlit"a opinion is that it depends on the wording of the subscription agreement. If unlimited and unfettered questions are allowed, then within a reasonable margin, it would be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#540 False Nails, False Tevila?
|
|
|
Q. A woman that has false nails that are made to last for many months as much as half a year, does she have to remove them before she goes to the mikvah?
A. Pischey Halocho (2: p.293) writes that a woman should not immerse in a mikva if she wears artificial nails, as they are a foreign substance and should be removed prior to the tevila. Furthermore, even natural nails must be completely trimmed before immersion.
However, after the fact if she already went to the mikva, Horav Shlomo Miller's Shlit"a opinion is that in a case of great duress where she may find it difficult to repeat the tevilah, she may rely on the first immersion since the false nails are after all decorative. (See also Pischey Halocho ibid., Chut Shani 198: 23.)
In a case where a woman is in the process of becoming a baalas teshuva and she may not go to the mikva if she is requested to remove her artificial nails a competent Rabbi should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#539 Thanking for the New Suit during Sefira
|
|
|
Q. I bought a new suit before Pesach but could not use it then, since it was only shatnez tested after Pesach. Can I wear it for Shabbat during sefirah and say Shehecheyanu?
A. Mishna Berura (493: 2) and Kaf Hachaim (ibid.) rule that if someone came across an item on which normally we recite shehecheyanu, he should recite so during sefira. Other Poiskim however, mention different minhogim and opinions, and maintain that the common tradition is not to recite this brocho; some recommend doing so on Shabbos (Leket hayosher p.97, Dover Meshorim 26.)
Horav Shlomo Miller's Shlit"a opinion is that definitely on Shabbos he is permitted to wear the suit and recite shehecheyanu.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 5/9/2014 2:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#538 Enlightening a Flashlight's use on Yom Tov
|
|
|
Q. During last Pesach the lights went out for a few hours. Could someone have used then an LED flashlight that was plugged into the electrical outlet to maintain its charge, since there was no electrical power and a turned on flashlight should not be muktze on Yom Tov?
A. Horav Shlomo Miller's Shlit"a opinion is that indeed it would be permitted to use it on Yom Tov, if it turned itself on automatically when the power was cut. However after its use, it should not be plugged back into the outlet even if the power is still off.
The above applies only for Yom Tov. On Shabbos, he recommends to consider the flashlight muktze.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:30 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#537 A Motion to Permit a Motion Detector
|
|
|
Q. I live in a condo complex, and my neighbor installed a Motion Detector for their lights. Is it a problem to walk passed the light even if it will go on?
A. Regardless whether the motion detector is of the passive or active kind (infrared, ultrasonic or electromagnetic-field sensitive), when there is no alternative passage to avoid tripping the device, it would be considered an unavoidable act of Shabbos desecration (p'sik reisho) and prohibited (see Igrois Moishe Y.D. 1: 173 – Shmiras Shabbos Kehilchoso 23: n. 146 – 39 Melochos p. 1214.)
The above applies when you desire and derive significant benefit from the light provided (nicho leih). If you do not, as when there is already enough light to walk by and there is no other option, Horav Shlomo Miller's Shlit"a opinion is that it is permitted in a case of great need, for the sake of a mitzvah, and when there is no other option.
Therefore, you may want to provide your own permanent light for Shabbos on that area, to avoid needing and benefiting from your neighbor's light.
A similar psak has been amply quoted in the name of Horav Yosef Shalom Elyashiv's Zt"l. Namely that he ruled, if one is on the way to do a mitzvah, as in going to and from shul, he is permitted to walk past the motion detector light if there is no other way to go. (See Shmiras Shabbos Kehilchoso ibid. and Horav Shmuel Wosner, Tchumin 23 p.277)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#536 Is the Price Right?
|
|
|
Q. We learn in Bava Basra (84b) that if a buyer makes a proper kinyan on his purchase and a decision has been reached on the price per unit, the sale is valid, even if no calculation has been done to ascertain how many units are contained in the purchase. That is, the total cost of the sale is still not necessarily clear.
In today's world where a sale may be subject to surcharges and taxes, is a decision regarding unit price sufficient, considering that a buyer might prefer a cheaper deal?
A. Horav Shlomo Miller's Shlit'a opinion is that taxes are standard and surcharges that are to be normally expected should not make a difference if they were not mentioned, the kinyan therefore stands.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/9/2014 2:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#535 A Missing Father Baruch Sheptarani
|
|
|
Q. When the father is divorced and does not attend the Bar Mitzva of his son, should he say the bracha of baruch sheptarani in his shul on that day, not in the presence of his son?
A. Yad Yitzchak (3: 303) and Ginzei Yosef (64) maintain that he should not recite, since the brocho implies that he is standing by his son (Onsho Shelazeh).
Sheilas Shlomo (2: 75) debates whether being in the presence of the son is essential or not and recommends that if the father is not there, he should mention Meonsho Shel B'ni, in third person.
Horav Shlomo Miller's Shlit"a opinion is that since we recite this brocho omitting Hashem's name, he can say the brocho when not in the presence of his son.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/2/2014 3:30 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#534 Does the Grandfather Get to Say the Bracha?
|
|
|
Q. If the father doesn't (recite the bracha of baruch sheptarani, since he is non religious) or if he is missing at he Bar Mitzva, should the grand father or the bar mitzvah boy say the bracha?
A. The Magen Avraham (225:5) presents two different elucidations for the brocho of Boruch Sheptorani. The first rationale is that until his Bar Mitzvah the father is responsible for the transgression of his son, since he is in charge of his education and upbringing. After his Bar Mitzvah, the father is no longer liable for punishment on account of his son's failures, as the son takes on his own obligations. Therefore at that time the father thanks Hashem for his release.
On his second interpretation the Magen Avraham quotes the Levush that until now the son was liable to be punished for the misdeeds of his father. After his Bar Mitzvah he becomes an independent being, and is no longer punished on his father's account.
Kol Yaakov asks that according to the second interpretation, the son, rather than the father, should be the one to recite the blessing. Although it is not our custom, indeed the Shach on Pashas Lech Lecha mentions that the son recites the brocho.
Maharsham (8: 33) in regards to an orphan that still has a grandfather, debates whether the elder can recite this blessing since one is compelled to teach Torah to a grandson (Shulchan Aruch Y.D. 245: 3). Then again he is not liable for the mitzvah of Chinuch. He rules that since we omit today the name of Hashem in this brocho, it is correct the grandfather should also recite. A similar opinion is to be found in the commentary Shaarei Rachamim on Shaar Ephraim 4: 24 (See also Teshuvos Vehanhogos O.H. 142)
Horav Shlomo Miller's Shlit"a opinion is that the son should recite the brocho.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/2/2014 3:29 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#533 Non-Religious Father Bar-Mitzva Blessing
|
|
|
Q. On a Bar Mitzva where the parents are not religious but the son is on his way to become a baal teshuva and is being helped by the people of the shul to make the simcha, does the father recite the bracha of baruch sheptarani?
A. The source for the blessing of Boruch Sheptorani in which a father expresses his gratitude to Hashem for releasing him from the punishment of his son, is found in the Midrash Pashas Toldos.
Remoh (O.H. 225: 2) recommends that this blessing should be recited without mentioning the name of Hashem. The reason, he explains in Darchei Moshe (ibid.), is because this brocho is not mentioned in the Talmud.
Although, Mishna Berura (ibid.8) quotes the dissenting view of Maharil and Biur Hagra that one should include the name of Hashem, it is already an accepted tradition mentioned by many Poskim (Chaye Adam 65: 3, Aruch Hashulchan 225: 4, Kitzur Shulchan Aruch 61: 5 et.al.) to omit the name.
Regardless of whether you mention Hashem's name or not, a non-religious person should not be asked to recite publicly any brocho in shul, since he does not believe the words he is saying.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/2/2014 3:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#532 Which Rabbi Says the Best Shabbos Hagadol Drasha?
|
|
|
Q. I have close by a few shuln with Rabbis who are excellent speakers and I enjoy listening to all of them. If I have a choice of attending the Shabbat Hagadol speech of one Rabbi who speaks mostly on Halacha matters and indicates what the new questions and Halachik issues are and the other Rabbi who generally teaches the meaning of the Yom Tov and why we do the mitzvos and get close to Hashem, which one should I go to?
A. Mishna Berura (429: 2) is quite explicit in directing that the drosho of Sabbos Hagodol should be mainly on practical Halachik topics. Instructing the people on the observance and performance of the mitzvos such as kashering utensils searching for chometz, baking matzos and the rest of the rules of Pesach.
However, Mogen Arohon (ibid. 1), Kaf Hachaim (ibid. 4 and Sidur Yavetz mention also Divrey Musar or ethical and spiritual reflections that bring us closer to Hashem. After all, that is the ultimate purpose of all the effort and work we invest in mitzvos.
Some make a point of beginning the drosho by expounding a Pilpul lecture. So creating joy in Heaven that balances out the dinim or judgment forces awakened by the castigating words of Musar ( Notzar Chesed – Avos 4, quoted in Nitey gavriel (1: 9: 15).
Horav Shlomo Miller's Shlit"a opinion is that an individual should attend the drosho that will help him in what he needs most, as the verse reads: "One's heart knows the bitterness of his soul" (Mishle 14: 10).
He argues that today when so many excellent publications and on-line Halacha sites are available, it may for many indeed be better to attend a drosho that will generate closeness to Hashem.
He quoted the words of the Chofetz Chaim Zt'l, that the aim and purpose of the Rabbanim of generations past was to instruct the people on the ways and observance of mitzvos. Today their main goal is to teach Yiras Shamaim or fear of Heaven.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 4/11/2014 2:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
Important Numbers
