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#503 A Bar Mitzva Without the Bar Mitzva?
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Q. To be considered a seudas mitzvah, does the bar mitzvah bochur have to be there? (On the bo bayom he had to go to shiur, but he was there at the beginning)
A. Horav Shlomo Miller's Shlit'a opinion is that the bar mitzvah bochur does not have to be present, since it is the mitzvah of the father to do the seudah. (Mogen Avrohom O.H. 225: 4 quoting Yalkut Chodosh, Yam Shel Shlomo – Baba Kama 37, Bereshis Rabah 53, Chinuch Yisroel 13: 10)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:34 PM |
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#502 Kesuvah for a Baalas Teshuvah II
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Q. Re- your answer (483) on how to write a Kesuvah for a woman that was married and divorced from a Gentile. What do you write following Mohar?
Thank you
A. Horav Shlomo Miller Shlit"a recommends writing Mohar Meah Zuzey Dechazey Leichi or Mohar Kesuvossaich Meah Zuzey Dechazey Leichi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:34 PM |
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#501 A Seudas Mitzva without the Seuda?
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Q. Can you make a seudas mitzvah just with mezonos?
A. Horav Shlomo Miller's Shlit"a opinion is that if you are kovea seudoh, meaning that mezonos are the main part of what is being served, as is often the case in a kiddush or a siyum such as erev pesach, even if you did not wash hands, it is considered a seudas mitzvah. He added that in former generations, that was the norm for many bar mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:33 PM |
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#500 How Old is an Orphan?
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Q. The Torah said in Mishpatim, that someone should not afflict or pain an orphan.
How old is an orphan? Is it one who is 10 years old? 20 years old? 50 years old? How long is one an orphan?
A. Knesses Hagedolah quoting Tesuvos Mahara Galiko (18), Divrei B’nayahu (C.M. 50) and Kaf Hachaim (156: 14) mention that for all the mitzvos and prohibitions related and involving a yossom, the age of twenty years is the accepted limit for being called an orphan (Even on the Heavenly Court, they consider twenty years the mature age for punishment). However Pesach Hadvir (5) and Kaf Hachaim (ibid.) add, that before twenty it may depend on how resourceful, mature and self-supporting the individual is. See also Sfas Hayom (C.M. 34) where he elucidates some references that seem to disagree.
Horav Shlomo Miller's Shlit"a opinion is the same.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:35 PM |
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#499 Good Intention Endings
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Q. Is there a point on just having kavanah at the end of the brachah, if you can't do it complete?
A. Mishna Berura (101: 1) quotes the Tur (ibid.) who maintains that one should have kavanah at least on the end of every brocho of the amida. The Tur mentions as a reason the fact that the sum of the words in all the end brochos of the amida is 113. This is the same number of the words in Chana's Tefila (a source for many of the halachos of tefilah) and the same amount of the times that the word "lev" or heart in its different forms is mentioned in the Torah. (See also Baal Haturim at the end of Pashas Pekudey)
Horav Shlomo Miller Shlit"a further explained that the most important and relevant part of the brocho is the ending, as it contains the name of Hashem and the brocho formula.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:12 PM |
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#498 What was I Not Thinking?
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Q. I was taught in yeshiva that you have to have a minimum kavanah in the entire shmone esreh of standing in front of the King. Is that correct? I think very few people that I know have that kavanah the whole time?
A. The opinion of Hagrach Soloveitchik Zt'l (on Rambam, Tefilah 4:1) is well known. He rules that although the Rambam's (ibid. ch.10) opinion is that you require intention of mind only during the first brocho of the amida, that is merely in regards to intention on the meaning of the words. However in regards to the general awareness that one is standing before the King, that kavanah is essential and is indispensable throughout the whole amida. Failing to have that in mind would be tantamount to being "missassek" or not engaging in the act of tefilah at all.
Nevertheless, as you mention, today for most that is undeniably a difficult task. Many in our days rely in need on the opinion of the Chazon Ish. He maintains that the fact that you are engaged in a davening undertaking creates enough consciousness, however feeble and hidden that may be, to be considered as standing in front of the King. Minchas Shlomo (1:1) mentions indeed, that if someone is so engrossed and absorbed in his thoughts and he is not even aware that his lips are moving, he would not comply with the mitzvah of tefilah. He would be regarded as being in a state of drunken stupor on the extreme level of Lot.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:11 PM |
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#497 Will Reciting Tehilim Grant Great Children?
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Q. Are there specific Tehillim that should be said for success in raising erlichen children? Thank you.
A. Mishna Berura (256: 2) writes that those who help and inspire others to start early and keep Shabbos properly will merit having children Gedoley Yisroel. Shaarei Tzion (ibid. 6) quotes a medresh relating that Elkana deserved Shmuel Hanavi as his son, because he motivated others to be oleh regel and follow him to Yerushalaim. Similar guidance is to be found in the introduction (Teshuvos) of the Chasam Sofer, that one who merits the many is rewarded with success in the chinuch of his children. It is said that the Brisker Rov Zt"l mentioned, that he does not know any definitive eitze (counsel) to be successful in the chinuch of children, but one thing he is aware; that the ones who merited the many, always had good children, as the posuk in Tehilim (112; 2) says: "His seed will be mighty in the land, a generation of upright ones, which shall be blessed" (Otzar Hayedios p. 153).
Some (Shimush Tehilim) recommend reciting chapters; 33, 96, 97, 126 and127 for success with children. Others suggest different chapters.
Horav Shlomo Miller's Shlit"a opinion is that although, Tehilim recitation is a powerful tool in beseeching the good will of Hashem, so is tefiloh bekavono. Hashem listens to the tefilos of those who pray from the heart, as He did with our Patriarchs when they prayed for their children.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:09 PM |
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#496 Thinking After Saying?
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Q. Does kavanah in tefilah mean having in mind the significance of what you are saying before you say it and while you are saying it, or can you also count as kavanah when the thoughts came to your mind only after you have already said the words?
A. Sh'loh Hakadosh (Tomid, Inyiney Tefiloh, Ner Mitzva 7) and Likutey Mahariach (Seder Hanhogas Tefiloh) write that the intention should be in our mind before we articulate the words and not the reverse, since once the words were recited you cannot fix the past. They add that: a word without kavanah is like a body without neshamah. Ramban (Igeres) and Rokeach (Introduction) also write that before saying the words one should have in mind what he wants to say.
However Piskey Teshuvos (98: 2) quotes the Zohar and Arizal the kavonos that deal with Hashem's name and other Cabalistic meanings should be thought at the time of verbalizing the brocho, not before or after.
Horav Shlomo Miller's Shlit"a opinion is that sometimes after the fact, a kavanah could be immediately realized even after the brocho has been said. This principle you find in Yesod Veshoresh Hoavodah (Sha'ar 4 – Mizrach, p.128) in regards to reciting the Shmah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:07 PM |
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#495 When Not Accepting Divrei Torah II
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Q. On (question 464) when someone tries to give me a piece of Torah that they have written that Horav Miller said; that he should give it back and say politely that you are unable to read it. Why is that so?
A. If you take it just for the purpose of placing it on the shemos box, you may transgress on a theft prohibition as you took an object that if the giver knew you would immediately discard, he would probably not have given it to you. After all, for the author it has some value, since he may find a more appreciative recipient. Then again, not accepting it because you disregard the value or importance of the document is affronting and offending to the author. There are a number of possible prohibitions involved in causing pain to others. Therefore Horav Shlomo Miller's Shlit"a opinion is that it is best to return it and very politely inform the giver that you are wanting but unable to read it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:06 PM |
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#494 Is it Really Asur to Take Off The Talis Before the Tefilin?
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Q. I follow avidly the Shailes that you post on Frum Toronto and the well documented answers you provide. I also greatly appreciate the very learned opinion of a Gadol Hador as Horav Miller shlita.
I have a number of questions that came up on the shailes of the last weeks.
On taking off the talis before the tefilin (question 490), is there an isur in doing so?
A. Alivo Dechilcheso (y. 5768, pub. 17) quoting Horav Chaim Kanievsky Shlit'a (Doleh Umashke) mentions that if someone did remove his taalis before the tefilin, no actual prohibition was done. Horav Shlomo Miller Shlit'a agrees in that it is not a prohibition but nonetheless a halocho to be followed.
On the haskomo witten by Horav B. Siver Shlit'a to Nesivos Hachalocho, he mentions that the ones who have difficulty wearing a taalis in a hot day but want to continue learning after davening with the tefilin on, can rely on the fact that they are still wearing a taalis kotton.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:04 PM |
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#493 Attending a Bar Mitzva During Avelus
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Q. Can (a grandmother who in avelus during the year) attend a bar mitzvah of a grandson where music will be played (she has greatly helped in making the simcha)?
R. Horav Shlomo Miller's Shlit'a opinion is that she is allowed to attend if she also serves the guest and she contributed significantly to the seudah, as it is seen as her own simcha. However at the time of dancing she should leave.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:02 PM |
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#492 A Purim Thank You Gift for a Teacher
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Q. A number of questions concerning a teacher in avelus, during the year for a parent.
The students usually send shalach manos to the teacher and sometimes the parents give money gifts. Can the teacher receive them since after all it is part of the chinuch of hakarat hatov? Can she accept them in the name of someone else or tzdaka? Can she give her shalach manos to her students as she does every year? Thank you.
A. An ovel is required to observe the mitzvah of sending shalach manos to others, but others don't send to the ovel (Shulchan Aruch O.H. 696: 6, Y.D. 401: 7). However sending shalach manos to a Rabbi in avelus is permitted since it is considered as a payment for favors received (Divrei Malkiel 5: 236). Some limit the number of shalach manos that an ovel can send to two or three (Teshuvos Maimoni, end of Hilchos Avelus - Ben Ish Chai, Tetzaveh). Others maintain no limit (Mahariv - Nitey Gavriel, Purim 78 10).
Horav Shlomo Miller's Shlit'a opinion is that a teacher can receive shalach manos as hakoras hatov (recognition of her good services) and can return to the students also as an example of chinuch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:01 PM |
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#491 Hockey Sticks for Schach?
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Q. Can you use discarded hockey sticks for schach (daf & olimpics)?
A. Shulchan Aruch (O.H. 629: 2) rules that skewers and the sides of beds cannot be used for schach since they are utensils that can become impure. Mishna Berura (ibid. 5) quotes Magen Avrohom's clarification that these are metal skewers but wooden ones could be used, as the handles of arrows without any indentations can be also utilized for schach (ibid. 3). Mishna Berura also mentions another opinion; we are dealing with skewers that have an iron tip, and that is why they are disqualified.
Chashukei Chemed (Sukka 15a) permits using for schach walking sticks or canes that are used by the blind, since they are not made to lean on them, just to find the right path. These are pshutey kli eitz and are included in what the Talmud (Shabbath 66a) calls a stick of the elderly that is totally pure. He also mentions that police batons could be used for schach on the same grounds. For the same reason a hockey stick could be used for schach.
Horav Shlomo Miller's Shlit"a opinion is that although they may be in principle kosher for schach, they do not provide the proper decoration or adornment motive you would expect and desire for the great kedusha of a suka.
Rabbi A. Bartfeld as Revised by Horav Shlomo Miller Shlit"a
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Posted 2/27/2014 2:55 PM |
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#490 What is the Reason we Take Off our Teffilin Before the Tallis?
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Q. What is the reason we take our teffilin off before our tallis?
A. Poiskim quote the Sha'ar Hakavonos (Tefilin Drush 5) and Sidur Hoarizal, who rule that one should not take off his taalis before the tefilin (Shaarei Teshuvo 25: 25, Kaf Hachaim 28: 9, Soles Belulah 25: 14, Machazik Brocho ibid., Kitzur Shulchan Aruch 12: 20, Yalkut Yosef 8: 5, et. al.). The reason given is that just like when you put them on, the taalis precedes the tefilin, and the tefilin are in their place only together with the taalis, when you take them off, you are careful not to leave the tefilin on without the accompanying taalis.
Horav Shlomo Miller Shlit"a further compared it to the extraction of two Sifrei Torah from the Aron Hakodesh, where the minhag is that the first Sefer is returned last.
Rivavos Efraim (O.H. 24) adds another three reasons; a) Since you have to place in the taalis bag the tefilin inside and the taalis toward the outside, so you will encounter next day the taalis first (O.H. 25), you therefore should take off and place in the bag the tefilin first. b) Since on certain days you have to take off the tefilin before the end of davening as in Rosh Chodesh before mussaf or in Chol Hammoed before Halel (minhag Ashkenaz) and you remain covered only with the taalis, you do so always. c) Poskim write that today many do not wear tefilin more than the time necessary since they require a clean body, a reason that does not apply to the taalis, we therefore take them off first and we leave the taalis on.
Rivavos Efraim further explains that there is a practical difference between the reasons given, and it is relevant to an unmarried shliach tzibur, that dons a taalis only for the honor of the congregation when praying before the amud. Whether he also has to keep the taalis on when he finishes davening until he takes off his tefilin, or he can just leave it by the amud, would depend on the above reasons.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:53 PM |
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#489 Why Two Days of Yom Tov Today?
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Q. Why do we celebrate two days of yom tov in chutz la'aretz (and rosh hashana even in Israel) if we now have a set calendar?
A. This is an actual question of the Talmud (Beitzah 4b) "But now that we are well acquainted with the fixing [by the calendar] of the new moon, why do we observe two days? — Because they sent [word] from Eretz Yisroel; Be vigilant on the customs of your ancestors which have come down to you; for it might happen that a government might issue a decree [forbidding Torah learning and we will forget the establishing of the months – Rashi] and it will cause ruin [to our traditions], see also Mishna Berura 496: 1
Meshech Hochmo (Pashas Bo) writes that in the near and close future the Great Sanhedrin of Yerushalaim will be re-established and they will again institute kiddush hachodesh by the testimony of witnesses. If then the new moon was not yet seen by the thirtieth day, even though according to the set calculated calendar it is already Rosh Chodesh, they will postpone it until next day. Therefore even today, we keep two days for the sake of a hopefully prompt new future.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:47 PM |
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#488 Israel Bonds and Ribbis II
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Q. Dear Rabbi, Is it permissible to buy Israeli bonds as one receive interest from them. Or is it considered good as one is helping the country of Israel.
A. The following appeared on question 390 "Israel Bonds and Ribbis" on this forum:
"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.
Poskim addressing this question write that the former Chief Rabbis of Israel instituted a Heter Iska for Israeli banks and bonds (Horav I.A. Liebes in Bais Avi 117, Bris Yehudo 7: 68, V'chai Achicha Imcha p. 35). I remember seeing a copy of this Heter Iska Klali, in the offices of Israel Bonds in Mexico, when recently I requested a copy, the head office forwarded a Teshuvo written by Horav Ben-Zion Meir Hai Uziel Zt'l, that permits buying bonds and seems to be saying that additionally there was a Heter Iska K'lali.
However, some Poskim disagree and would request to add to your Israel Bonds purchase application a Heter Iska condition, pointing out to which one you are referring to. (See Zechor Ymois Olam p.172, quoting the Sattmar Rebbeh Zt"l). Sefer Hashabit (ibid.) who regards buying Israel Bonds a mitzvah, suggests that additionally you can on the onset rescind and forgive your right to the interest given, this constituting an indirect donation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:44 PM |
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#487 A Mitzvah Vest
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Q. If someone has a tzitzis garment that has buttons on the side (looks like a vest but the buttons are on both sides for closing it when it is cold) does the garment become disqualified when buttoned, and it will not revert to kosher when later unbuttoned?
A. Horav Shlomo Miller's Shlit"a opinion is that since buttons or for that matter a zippers, do not constitute "tefira" or sewing for Shabbos purposes, they also don't annul or invalidate the qualification of a garment to be fit for tzitzis. Although it may be better not to use it buttoned, you do comply with the mitzvah at that time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:38 PM |
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#486 What is the Best Way of Sleeping with a Taalith Kattan?
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Q. If someone wears the same garment day and night, is that okay, or it becomes a night garment that is exempt?
A. According to the opinion of the Rambam (beginning of Hilchos Tzitzis) it matters not what type of garment you wear, as would be a day garment or an article of clothing dedicated for night use, but rather when you wear it. If it is day you comply with the mitzvah of Tzitzis if night you do not. However Rosh's opinion is that it does depend on the type of garment, and a vestment designated for day use would be liable to tzitzis even at night.. Both opinions are mentioned in Shulchan Aruch (O.H. 18: 1) and we follow the stringency of both (Remoh ibid.)
Horav Shlomo Miller's Shlit"a opinion is that a garment worn constantly day and night, is considered a day garment and is liable to tzitzis at night according to the Rosh's opinion. Therefore it would make more sense, for someone who has a tradition of sleeping with a taalis kattan, to wear a tzitzis garment day and night (until it requires laundering), rather than having a dedicated night garment. As in the first case at least you comply with the mitzvah following the Rosh's opinion.
However, since the tzitzis garment was not removed at night, you would not recite a brocho on it in the morning, but rather have it in mind when reciting the brocho for the talis. (Mishna Berura 8: 42)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:37 PM |
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#485 Repairing a damaged Taalis
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Q. Someone asked me if a garment that has tzitzis ripped, how is it to be repaired? The tzitzis themselves are okay, it is just the garment.
A. If the garment ripped in a way that it would disqualify it, as when it does not meet anymore the minimal requirements of garment size, you would have to remove all the tzitzis, then fix the garment and replace the tzitzis (Shulchan Aruch O.H. 15: 3 and Mishna Berura ibid. 8). For smaller tears you can fix it as is.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/21/2014 1:34 PM |
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#484 Having an Early Purim?
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Q. Do you have to make a seuda on Purim Katan on Friday or since it is erev Shabbat it should be made on the night?
A. Remoh (O.H. 677: 1) writes that there is no requirement to do a seudah at all on Purim Kattan, only to add a bit to the regular meal. On Friday this should be done before chatzos.
Mishna Berura (ibid. 4) rules that there is no need to add to the regular meal on Shushan Purim even for the dwellers of a city that celebrates Purim on the 15th.
However, Eliahu Rabbah (ibid. 2) and Hisorerus Teshuva (quoted in Nitey Gavriel – Purim 16: n. 20) maintain that some do celebrate Shushan Purim Kattan. According to this singular opinion, Horav Shlomo Miller Shlit”a suggested that they may celebrate on Sunday.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 2/14/2014 2:48 PM |
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Important Numbers
