Q. Let me respectfully inform you that (I'm a Noachide and) I have been really engaged in studying the Torah, at least with the resources I can get on my own. Nonetheless a Sephardic Rabbi, who is a very kind and knowledgeable Rabbi, told me that since I am a gentile I should not study the Torah and only keep with the 7 Universal Principles.
I acknowledge his recommendation, but I confess that I have been following the Parsha weekly Torah readings for quite some time now. Also I have read Maimonides (Mishne Torah and the Guide for the Perplexed), I am currently reading Ramhal, and I am advancing in my learning of reading the Torah in Hebrew. However I am not pretending to be a Jew in any way or form and also I do not know anything. I recognize my status as a gentile, and I assure you that I just live as one, not trying to usurp the Jewish identity.
Nevertheless Rabbi, I cannot deny my thirst for the Torah and its incredible light, knowledge and blessings. Well, this is a respectful request for your guidance. Should it be appropriate for me to keep further in my studies?
Thank you in advance for your precious time and concern.
A. Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): "He hath not dealt so with any nation; and as for His ordinances, they have not known them". In Devarim (33: 4) we learn that; "Moses has commanded us the Torah, an inheritance for the community of Jacob" Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim - Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe'er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B'shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller's Shlit"a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv's letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis - Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates a immeasurable volume of Torah to be learned)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If gambling is sometimes permitted, (as when raffles and lotteries are founded by Gentiles or when most of the monies go Tzdaka or the support of Torah institutions) does it make a difference whether you play a lottery or you play cards, poker, horses or slot machines? (see question 312 and 313)
A. Poskim (Shulchan Aruch C.M. 207: 13) differentiate between games where you have no control and winning is random, and where experience, acumen and astuteness play a role too, such as poker. One of the reasons for the gambling prohibition is that this is considered a form of rabbinical proscribed thievery, since the person who lost the bet does not wholeheartedly want to pay, as he was in command and never considered or intended to loose (asmachta). The winner's earnings are then regarded as a form of stealing. This is less likely to happen, when the player was not empowered and had no control, as he understands it was all up to fate.
An additional permission is mentioned in Remoh (C.M. 207: 13) who sanctions card games, if the monies are placed before the game on the table and are readily available. Slot machines are usually installed in casinos. See prior answer 312. During Chanuka some indeed have a minhag to play cards.
Again, great consideration should be given to the significance and rareness of time available. Time an irreplaceable commodity and our responsibility is to use it to its best in dedicating it to the study of Torah and the compliance of mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. What about Kiddush Levana (in prison)? Last night was the first time I saw the moon in 21 months. I made the Kiddush Levana through the window. Was that proper? Do I have to be outside to say the prayers? I could not be outside as I am always in doors.
A. Remoh (O.H. 426: 4) rules that Kidush Levanah should not be recited while under a roof. Mishnah Berurah (ibid. 21, from L'vush and Bach) explains that it is due to Kidush Levanah being tantamount to welcoming the presence of the Shechina and it is customary to go out to the streets to greet and receive kings. Others (Maharil) mention the tumah of an ohel or impurity propagated by a tent or roof, as the reason.
However Mishna Berurah also permits staying inside and reciting via an open door or window, when so needed, either because of illness, the street being unclean or the presence of hostile Gentiles. Orchos Rabeinu (p. 142) mentions that the Steipler Gaon Zt"l would recite inside when it was too cold and he felt weak.
If possible, when reciting inside, it is better to open the window. (Shaarei Teshuva ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. (RE – Answer 308) -This is a great well-written and informative answer.
What should a person who did fall and commit such sever sins do if he wants to do teshuva?
Thanks for the guidance.
A. Horav Shlomo Miller's Shlit"a opinion is that an individual who has G-d forbid incurred in an act that involves one of the most severe transgression, as homosexual behavior is and decides to return and do Teshuvo, before considering marriage, should consult a competent Rabbi, well acquainted with the complex issues involved, who shall guide him on the proper avenues for his successful return.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I would like to know if it is permissible to shop at thrift stores such as the Salvation Army. Stores such as these were established to provide funding for their churches, programs and charities. Since they are a religious based organization would shopping there be considered supporting their religious institution? Some yidden have expressed the sentiment that we may support them because yidden also benefit from their charities.
A. There is a disagreement between Poiskim whether the prohibition to provide benefit (mehane) to Avodah Zarah (idolatry) is of Biblical origin (Ritva, Rashba on Talmud Avoda Zarah 13a) or only Rabbinical (Kiryat Sefer, A. Z. Ch. 9). The difference is permissibility when there is doubt if this is actually happening.
Remo in Shulchan Aruch (Y.D. 143: 3) permits bestowing indirect benefit to Avodah Zarah (trough a third party) Bais Hilel (ibid.) allows if uncertainty exists if the funds given are granted to the idolatry itself or to benefit the destitute, disabled or other social services.
Minchas Itzchak (4, 84) rules that since in today's reality, most of the donated funding of religious institutions is for the support of education, the needy, social services or to sustain the clergy, you can assume that the funds provided will not go directly to idolatry. (There are also differing opinions in the Poiskim as to which religions qualify today as Avodah Zarah).
Horav Shlomo Miller's Shlit"a opinion is that considering the above, indeed there is no prohibition in buying at a Salvation Army or similar stores.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Are you allowed to cut an old shaitel during the 3 weeks?
A. Shulchan Aruch (O.H. 551:7) rules not to craft new clothing during the nine days. Mishna Berurah (ibid. 68) explains that even the beginning of the design is included in the prohibition.
However, many Poiskim maintain that this applies only to new clothing, and not to repairing used one (Kaf Hachaim ibid. 107, Bigdei Yesha 68, Moadei Yeshurun quoting R"M Feistein ZT"L, Shoine Halochos p. 128).
See question 280 on this forum in regards to cutting ones hair during the period of Sefiras Haomer, were it was explained that a shaitl or hairpiece is seen only as an article of clothing and not part of the body.
Horav Shlomo Miller Shlit"a rules that since this is an adornment article that beautifies the wearer and not a simple piece of clothing, when possible cutting the shaitl should be avoided during the nine days, however, it is permitted during the three weeks period.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. We are supposed to remember every day six occurrences that are printed at the end of shacharis in most sidurim.
Why is not the story of Bilaam included, as it says in the haftarah this week that we have to remember what Balaak and Bilaam planned to do to us?
A. The tradition of mentioning the "Shesh Zechiros" (six remembrances) after the Shacharis prayer is of Cabalistic origin and the six remembrances are printed there today in most sidurim.
Sidur Hashlo mentions four of them. Sidur Bais Yosef in the name of the Cabala sages, cites six and so does Likutey Tzvi, while the Chido and the Vilna Gaon in their respective Sidurim quote ten
Rabbi Yakov Emdin Zt"l in his Sidur adds in the name of the Mekubalim, that the one who repeats them daily will be assured a part in the world to come.
Rabbi Ezriel Tauber Shlit'a (Pirkey Machsava p. 292) explains that the mitzvos are the motor that drives life, while the zechiros are the fuel that makes that motor work.
On the four remembrances that the Chido adds we find indeed the one mentioned in Micha (6: 5); "My people, remember now what Balak king of Moab planned, and what Balaam the son of Beor answered him"
The Talmud (Brochos 12b) reflecting in fact the great importance of this parsha, mentions that our sages intended to place the chapter of Bilaam next to the twice a day reading of the Sh'ma, but avoided it due to the excessive burdening of the community. However Poiskim (Maharshal) mention that the tradition to recite Ma Tovu at the beginning of the tefilah is due to this remembering Mitzva, others disagree (see Sinai 15 p. 274)
Horav Shlomo Miller Shlit'a explained that the Shesh Zechiros are all M'duraiso or biblical mitzvos (see Ramban, Ki Teitze 24: 9), the other four are not.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a.
Q. My friend is 6'4, 220 lbs. the problem is the food (in prison) is very meager. For me, I have a small frame so I am okay but he is always hungry. Can he eat treif (non kosher) for survival?
A. It seems unlikely that someone would starve to death in an American prison. You may want to consult with the local chaplain as to how to extend his kosher food allowance. In a case of dire need, bread and cereals that do not have a printed kashrus symbol may still be considered kosher.
He may be helped if the prison provides a vegetarian diet when needed.
Check if there is a Jewish community close to this facility that could be contacted to provide help.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can I use the (prison's) hot water machine for Shabbos and add milk into the coffee?
A. If the hot water urn only dispenses hot water and nothing else, and when you take out hot water, no fresh cold water enters automatically to replace it, you can use it on Shabbos.
Fill in first the cup with the hot water and then add coffee, milk and sugar. Not the reverse, as you will be cooking on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can one use (in prison) a microwave that all the non-Jews are using for their cooking and warming up?
The problem is that the staff just does not cater to just Orthodox Jewish people.
How do I kasher it? Can I kasher it?
A. Kashering a microwave oven is a complicated topic in Halacha in the best of settings; in your case (in prison) it is almost impossible. (See answer 319 in this forum, concerning koshering a dishwasher or plastics).
The simplest way to use this microwave is to wrap completely the food on paper napkins or towels, or place it in a closed paper bag.
Horav Shlomo Miller Shlit'a suggests to double wrap it if possible, if not one layer suffices. Liquids should be warmed in covered containers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I have workmen coming to repair my basement from a water leakage. While they should finish before the Nine Days, we have heard stories of work taking much longer. As I need the basement finished before I can access for extra shower, bathroom, playroom, and storage of items for camp this year, can they continue into the Nine Days? Otherwise I may not get access for a further month.
A. Shulchan Oruch (O.H. 551: 2) rules that from Rosh Chodesh (Av) we lessen the renovation or building of a joyful abode or redecorating, and painting. Mishnah Berurah (ibid. 12) explains that this refers to a residence one does not need now. Mishnah Berurah adds that if a Gentile was hired prior to Rosh Chodesh and he is paid for the complete job and works on his own timetable, he is permitted to work even on Tisha B'av itself. (As far as Mareis Ayn is concerned, see Nitey Gavriel – Ben Hametzorim 28: 7). However it is preferable if he could be compensated with a small sum to stay the repairs for after the nine days.
Horav Shlomo Miller's Shlit"a opinion is that basic repairs that just permit you using the damaged basement area are permitted, unessential, area expanding and decorative improvements should wait until after the Nine Days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If you cut an onion with a milchig knife that wasn't used the last 24 h. and then you cut the same onion with a pareve knife, do you have to kasher the pareve knife? If yes how?
A. Horav Shlomo Miller's Shlit"a opinion is that it suffices if you just wash the thoroughly previously cleaned knife, with the hot water from the tap, after a twenty-four hour period of not using it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. A dishwasher that is in a rental unit and the inner walls are plastic, can it be made kasher and how?
A. Poiskim disagree whether a dishwasher made of synthetic materials such as plastic can be made kosher or not. Some suggest that since there is no masoires or established tradition on these new materials, we should be stringent and not permit koshering, Igrois Moshe (O.H. 2: 92, E.H.4: 7) opines that we should treat them as uncertain allowing leniency when the plastic utensil has not been used for twenty four hours.
Many Poiskim rule that since the Torah excludes solely earthenware utensils from the koshering process, any new discovered materials are included and can be made kosher (Chelkas Yaakov Y.D. 2: 45, Minchas Yitzchok 3: 67, Chayei Halevy 4: 6, Tzitz Eliezer 4: 6, et al.).
Horav Shloimo Miller's Shlit"a opinion is that the dishwasher should be cleaned thoroughly, dismantling all parts that are reachable, scraping all nooks and crannies and scuffing in between the laminates, while using the strongest cleansing agents available. After twenty-four hours it should undergo three complete washing cycles, using the hottest water that the plumbing system provides, if the unit does not heat its own water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I am aware of the prohibition not to inquire about details or the price of a product or service simply out of curiosity and not because I want to buy it, because it will arose hope of a sale and then disappoint the owner when a purchase isn't made. Now that there are several community internet groups that help the community communicate about items for sale, advice, or events, I noticed that sometimes people inquire about an item or as to its price and later actually offer the same item for sale. Is it prohibited from inquiring about something for sale in a group where everyone is Jewish simply out of curiosity without intent to purchase or for the purpose of obtaining information to sell a similar item?
Is it prohibited to visit the website of a Jewish business to obtain information about a product that you intend to purchase elsewhere or sell yourself?
A. Horav Shlomo Miller's Shlit"a opinion is that commercial information posted on a public forum such as the Internet or a community publication, since it is open to all, it can be used as a source of data and knowledge for ones own personal benefit. However, that does not permit contacting them, either by phone or by email and misrepresenting oneself as a prospective customer, with the hidden intent of gleaning information to the detriment of the provider. This constitutes "Geneivas Da'as" or misleading people, and it applies equally to Jews or Gentiles (Chulin 94 a,b – Shulchan Oruch C.M. 228)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I recently heard that the most mentioned woman in Tanach is Tzeruiya, the mother of Yoav and Avishay. Why were they named after their mother?
A. Indeed, Zeruia was Yoav's mother as is recorded in Shmuel II, 17: 25. Also in Divrei Hayomim I, 2: 16; "and the sons of, Zeruiah: Abishai, and Joab and Asahel, three". The name of their father was Seraiah, as mentioned in Divrei Hayomim I, 4: 14; "Seraiah begot Yoav".
Shaarey Teshuva Lageonim (19, quoted in Ginzei Yerushalaim p.184) mentions that Rav Hai Gaon explained why Abishai, and Yoav and Asahel were named a after their mother Zeruiah; it was in their honor, since she was the sister of King David (Divrei Hayomim I, 2: 16.).
Incidentally, Zeruya is mentioned twenty five times in Tanach, while Esther is written fifty five times.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. I remember reading in a Midrash that Miriam's well did not constantly flow water; it only came when people came close to it. If so would it not be prohibited on Shabbat as it would be similar to a motion detector
A. It is difficult to envision what would be the biblically prohibited melocho involved when making the water flow. Even if there is one, Horav Shlomo Miller Shlit"a explained that anything that works by the powers of a miracle is not included in the prohibitions of Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a.
Q. I'm going to travel to the orient on a necessary business trip during the nine days, is this permitted if my return will be on the day prior to Tisha B'av?
A. Shulchan Oruch (O.H. 551: 2) rules that from Rosh Chodesh Av one should decrease business activities. Mishnah Berurah (ibid. 11) quotes two opinions if this pertains to joyful acquisitions but permits ordinary day-to-day business pursuits or those are also included and one is only permitted to carry on as far as one needs for his normal livelihood. After apparently siding with the last view, Mishnah Berurah in the name of Pri Megodim adds that attending a time sensitive market fair is acceptable, as its avoidance would constitute a loss. He further states, that in our days we are lenient in all business activities as they all can be considered normal livelihood.
Horav Shlomo Miller's opinion is that if the trip cannot be reasonable postponed, it is permitted even when it involves traveling on Erev Tisha B'av.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I have heard stories of people who were in economic despair and were told by their Chasidic leaders to buy lottery tickets, is that correct or recommendable?
A. Indeed there are a number of such stories recorded of people in need that approached tzadikim for a brocho before or after purchasing a lottery ticket.
Chedvas Hachaim (p.62, quoting from Shaal Ovicho) relates such a story where Rav Elchonon Wasserman Zt"l blessed an individual with a very singular brocho. See also Chofetz Chaim (Maasey Lemelech p. Voeschanan) for a similar tale. Magid Devorov Leyaakov tells an anecdote from the Biaaler Rebbe Zt'l advising a chosid to buy a number of winning tickets. Margolyos Hashas (p.444) in the name of Rav Yitzchok of Boohosh Zt"l on a ticket bought by his Rebetzn. See also Kovetz Maamorim B'chochmo (p.153) quoting a story of Rabbi Yisroel Salanter Zt"l on having real faith and many others.
They all follow the ruling expressed in the prior answer, namely that many Poiskim including Horav Shlomo Miller's Shlit"a rule that raffles and lotteries founded by Gentiles are generally permitted. When Jewish institutions promote them, if most of the monies raised are destined for Torah or Tzedoko organizations, they are acceptable, since one is in any case pleased to donate to them.
Rabbi A. Bartfeld As revised by Horav Shlomo Miller Shlit"a
Q. How come many religious institutions offer bingos and sell raffle tickets, is that not a form of gambling?
A. As mentioned in the prior answer Remoh (Shulchan Aruch C.M. 370:3) writes that the accepted custom is that if someone has another established gainful occupation he is allowed to gamble.
However, Igrois Moishe (O.H. 4:35, E.H. 3:40) writes "playing cards or bingo (on a hall attached to a Shul), although there is no clear prohibition involved, they are considered repulsive wherever you play them and are like a "Moshav Letzim".
Rabbi Berel Wein (torah.org) writes: "Many rabbis opposed this type of fundraising activity, saying that holiness should not seek to find its support in basically unholy projects. However, the practicalities of the expenses of operating synagogues and especially schools soon overwhelmed any moral objections and Jewish sponsored "Bingo", raffles, and even Las Vegas nights became accepted practices in Jewish institutions in the United States and Canada. The objections raised to this type of fundraising have never disappeared. They have merely been ignored".
Bingos are not to be compared to raffles or lotteries. Peri Haaretz permitted the raffle of a Sefer Torah, when the scribe has difficulty selling it under certain conditions. Similar opinions are to be found in Pischey Teshuvo (Y.D. 270: 5), Divrey Malkiel (5: 147) and others.
Rav Poalim,(2:30) quotes Chavos Yoir (61) who allowed his students to raffle off a golden kiddush cup. He allows the raffle of a specific object, as opposed to money. The "Mifal Hapayis", Israel's lottery where the prize of the raffle is not a specific object but rather a percentage of the money raised from selling the draw tickets is the object of contemporary Poiskim debate. Yabia Omer (H.M. 7:6) prohibits while Tshuvos Vehanhogos (C.M.4: 311),Yaskil Avdi (Horav Ovadiah Hadia Zt"l, Y.D. 8:5) and many others permit.
Horav Shlomo Miller's Shlit"a opinion is that raffles and lotteries established by Gentiles are generally permitted. When promoted by Jewish institutions, if most of the monies raised are destined for Torah or Tzedoko organizations they are permitted, since one is in any case pleased to donate to them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I assume from my rudimentary Jewish education that it is not permitted, but I have a couple of religious orthodox acquaintances that occasionally when on vacation play at the Niagara casinos, are they at fault?
A. Halacha generally looks disapprovingly on gambling. The Talmud (Sanhedrin 24b, Rosh Hashana 22a, Eiruvin 82a) writes that someone who earns a salary from gambling is unacceptable as a witness in a Jewish court. Two reasons are provided; a) the person who lost the bet did not wholeheartedly intend to pay. The winner's earnings are then considered a form of thievery. b) He engages in an occupation that does not promote any benefit for society.
Remoh (Shulchan Aruch C.M. 370:3, 207: 13) writes that the accepted custom is that if someone has another established gainful occupation he is allowed to gamble (see next answer). Sephardic Poskim mostly are stringent.
However when the gambling is carried out in a casino, club or other such dedicated social enterprise, there are certainly other added proscriptions to consider. Gaming establishments tend to attract unsavory types who like to divest and boast ill-gotten gains. The milieu and spirit that permeates those gender mixed nightspots are the total antithesis of what the character of our Torah represents.
They would certainly qualify as the proverbial "Moshav Leitzim"(Psalms 1:1) "neither did he stand in the way of sinners nor sit in the company of scorners". See Mogen Avraham (307:22) and Mishna Berura (307:59) for a comprehensive view of the prohibitions involved.
There may be an added prohibition of supporting someone doing a wrong, as the devastation that casinos have wrought on many unfortunate individuals and their families is well documented.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
Important Numbers
