|
|
|
|
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
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
|
|
|
|
|
#5803 – The Proper Advertising of Joy!
|
|
|
- Q. As I asked the Rov in shul: how is the best way to deal with the Zecher Lechurban of unpainted square at the entrance of our house, and with the Adar sign of “Mishenichnas Adar Marbim Besimcha”
A. On Q. 4665 we wrote:
Q. If ones tradition is to hang a sign by the door that expresses our mitzva of rejoicing during the month of Adar. (Mishenichnas Adar Marbim Besimcha). Should one use it to cover the memorial on the entrance for the destruction of the Beth Hamikdash, (Zecher Lechurban) since that one brings sadness and mourning?
– A. Indeed, Yalkut Avrohom (686) mentions that there is wide kept tradition for some to place during Adar a sign at our homes or other locations where people meet, to remind us of the great importance and mitzva of rejoicing even during the month of Adar Rishon (see question 473). See also Nitei Gavriel (begining of H. Purim).
However, Horav Shlomo Miller’s Shlit’a opinion is that it does not contradict or negate the Churban Beis Hamikdash at all, as we see in many our tefilos of Yomim Tovim when we also mention the destruction and great hope for the prompt rebuilding of our most Holy Temple. We can address both realities at the same time.
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5802 – Let The Joy Really Increase?
|
|
|
- Q. Kvod Harav Shlit”a.
I have one more question. In regards to medical treatment that is not urgent or the investment of capital in a business that can always be done, is it better to delay during the month of Adar as much as is possible without loosing anything, since after all we say if “Mishenichas Adar Marbim Besimcha” (when the month of Adar begins we increase joy), applies also after Purim, does the joy keep on increasing as the days of Adar go by and if it continues into Nissan does it also increase then too. So it would stand to reason that one should wait until the latter part of the month as the joy is greater then?
A. Shaarei Hamoadim (p. 20) maintains that the simcha increases from day to day and even from hour to hour.
Rashi (Taanis 29a) explains that the marbim besimcha is due to the days of miracles of Purim and Pesach. Therefore, Eliahu Rabba (685: 8), Shearim Metzuyanim Behalacha (141: 1), and others affirm that it extends even to the month of Nissan, and it seerms to increase also.
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:53 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5801 – A Real Grand Simcha?
|
|
|
- Q. Kvod Harav Shlit”a.
Does the above ruling and mitzva of Simcha also include the month of Nissan? Should one extend the acts of joy to consider and extend also into the month of Nissan?
A. Poskim disagree. Eishel Avrohom (Tanina 686) maintain that it only includes Adar, as the Pasuk (Esther 9: 22) mentions “The month which was turned unto them from sorrow to joy and from mourning into a good day," quoting only “the month”. However some maintain that it also includes the following month of Nissan (Eliahu Rabba (685) quoting Rashi on Taanis 29a).
Chasam Sofer (O.H. 160) adds that it is preferable to keep both months, since miracles also occurred on Nisan and thus it also creates a “Chazaka” or an established tradition that claims continuity and future joy and deliverance ,and are thus also days of Good Mazal for our nation.
Horav Shlomo Miller Slit”a maintains that the marbim besimcha ends at the end of Pesach, when the Sefira days begin.
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5800 – The Joys of Spring
|
|
|
- Q. Kvod Harav Shlit”a. What exactly are the manifestations of Joy and happiness?
How about going on vacation to a nice place with the kids?
A. Even though the Shulchan Aruch does not explain what is needed for the compliance of this mitzva of happiness. Poskim write that each one should engage on the acts that create one’s personal joy.
They give as an example the Chasam Sofer ( O.H. 160) who rules that even if one follows the prohibition of not doing work on Purim, an activity that gives delight and pleasure, such as building a house for ones offspring is permitted.
Some mention the hanging of the posters that remind us of the joy and happiness of this days or gatering the materials for the rejoicing on Purim such as the Purim poems (gramen) or choosing and training the Purim Rebbe.
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5799 When Does the Joy Begin?
|
|
|
- Q. Kvod Harav Shlit”a.
Why is it not mentioned in Shulchan Aruch the important Halacha of "Mishenichnas Adar Marbim Besimcha", that from the beginning of the Month of Adar, one has to increase joy and happiness?
A. Poskim mention that the reason is since in essence the whole month of Adar could be on special occasions a time for reading the Megila including Rosh Chodesh, as mentioned in Shulchan Aruch (O.H. 688: 7). The Rema (ibid.) explains that we follow this tradition, so it is as is, a time for joy. (see Chasam Sofer O.H. 160).
See next question
|
|
|
|
|
Posted 2/16/2026 12:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5798 - The Women’s Kiddush
|
|
|
Q. See questions above:
Q. Hon. Rov Shlit’a. Thanks so much for all the answers. One last question. What is the real obligation for women making Kiddush on Shabbat?
A. Whether women have to Kiddush on Shabbos morning is the subject of much argument. Although it is prohibited to eat before tefila on weekdays, many women eat breakfast after reciting a brief petition, and finish davening later on in the morning. Some Poskim permit the above, since one may rely on the opinion of the Rambam who maintains that women fulfill their tefila obligation with a brief petition. Therefore they are already eating after “davening.” On Shabbos morning, however, they are obligated to make Kiddush in addition to the daily obligation to daven. As soon as they meet their basic davening obligation by reciting a brief petition it is for them already the zeman seudah and they cannot eat until they make Kiddush. Peri Megodim, O.H. (289: 4( Minchas Yitzchok (4: 28); Shemiras Shabbos Kehilchoso (52:13.)
Some married women, nonetheless, are accustomed to eat on Shabbos morning without first making Kiddush. They rely upon the view that maintains that it is not yet the Zeman Seudah for them until their husbands are ready to eat, which is not until their davening is over in shul. 7 Other poskim do not agree with this argument. 8 In either case, unmarried women, including girls who eat at their father’s table, do not have this leniency to rely upon.( See Igrois Moshe, (O.H. 4:101-2).
Yet even according to this view, once a married woman has davened, she may not eat before reciting Kiddush, even if her husband has not yet ended his davening;).
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5797 - A Drinking Problem
|
|
|
See question above.
Q. Hon. Rov Shlit’a. Me again. Are there any limits as to how late it is?
A. On question 3743 we wrote: Dear rabbi, I understand that on Shabbos morning, a woman may drink coffee, tea, juice, etc before she davens. Is there a time limit to that? if she wakes up at 11 am and her shul is already finished davening, can she still drink at home before she davens? Does it matter that there are many shuls in Toronto that daven at different times?
A. on question 3469 we wrote: “Regarding women drinking water before davening (on Shabbos morning) Poskim disagree. Some opine that since they comply with davening by just saying a short Tefila or Bracha, then they would be obliged to recite Kiddush even for just drinking water. That is recommended by some Poskim. (Piskei Teshuvos 289: n. 80). However, commonly many women wait to hear Kiddush until their husbands come home from shul.
Igrois Moshe (4: 101) maintains that since a wife follows her husband, and he only recites Kiddush until arriving after davening from shul, she does the same.” On question 3470 we wrote “Horav Shlomo Miller’s Shlit’a opinion is that unmarried women living alone, should better recite Kiddush (on Shabbos morning) after they said some Brocho or Tefila. However the daughters of one’s home since they also depend on their father and mother for eating the Shabbos Seuda, should wait with Kiddush until the parents recite.”
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:29 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5796 Equal Kiddush Rights
|
|
|
|
Equal Kiddush Rights - - See question above.
Q. Hon. Rov Shlit’a. Me again. How about a woman who wants to attend for Parshas Shekolim this Shabbat, yet finds it hard now without at least having a coffee and another nourishing drink or even some cereal, can I make kiddush before going to shul? A. On question 3468 we wrote:
Q. Is (the mitzva of Kiddush) the same for men or women? What if the person has low blood sugar or other issues that require eating, can she eat before Kiddush?
A. Shulchan Aruch (O.H. 289: 1) rules that similarly to the night of Shabbos, one is not allowed to taste any food before the Kiddush of the day. However he adds, one may drink water before davening since the obligation of reciting Kiddush has not yet began.
Mishna Berura (6) adds that the same applies to women, since regarding all the Shabbos mitzvos men and women are equal. Biur Halacha (ibid) adds that if one is permitted to eat or drink before davening due to his medical concerns, has to recite Kiddush before eating. However, care should be taken to consume the proper amounts needed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
See next question.
Rabbi A. Bartfeld as revised by, Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/16/2026 12:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5795 Never Too Late? Really???
|
|
|
- Q. Hon. Rov Shlit’a.
Since as the Rov knows, we have a significant group of elderly people in our shul for Shabbat and it is B”H increasing.
Some can only come after we already started or even ended the Torah reading and join us for Musaf and Kiddush. (We are trying if possible to start a second minyan). However, some come only for Mincha and Maariv and we would like to have all of them hear the added parshios. Can we then by the Torah reading of Shabbat Mincha and before Maariv read by the four added Parshiot of these days?
A. On question 4880 we wrote:
Q. An elderly and ill individual that only goes these days to shul for Mincha on Shabbos being taken on a wheelchair. This next Shabbos is Parshas Shekalim, since he will not be there in the morning when that parsha is read, can it be read for him especially by Mincha, at it is close to Teruma and no second sefer in needed, he would not hear it otherwise?
A. On question 4119 we wrote: Birkei Yosef (685: 3) rules that if Parshas Shekolim was not read during Shabbos morning it should not be read after Musaf for individuals that did not heard it before. The reason given is that it is unlike Parshas Zachor that constitutes a personal obligation for all.
However, Shekalim is similar to the reading of the Shabbos parsha itself and requires a proper Minyan. See similar ruling in Piskei Teshuvos (685).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu Shlit’a and Horav Kalman Ochs Shlit’a.
|
|
|
|
|
Posted 2/10/2026 10:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5794 The Gold of Gold
|
|
|
- Q. Rabbi can one honor in shul Yochebed Gold who passed away recently? Urgent answer please, as the kiddush offered is this Shabbat Vayehi!
A. Yocheved Gold, who recently died at the age of 102, lived a life that tracked the arc of modern Jewish history, from its deepest horrors to its defiant triumphs.
As a teenager in Nazi Germany, she came face to face with Adolf Hitler and refused to honour him. As a young woman, she helped build the Jewish state. And at 99, she survived Hamas’ brutal October 7 attack, only to insist on returning to her home. This is the story of a woman who refused, again and again, to be moved.
Yocheved was born in 1923 in Halberstadt, Germany, into a family whose roots in the country stretched back generations. Her mother, Sarah (née Bamberger), descended from a line of rabbis; her father, Rabbi Dr. Aharon Neuwirth, was known for his scholarship and deep piety. One of seven children, Yocheved grew up in a warm, proudly observant home that took Jewish life seriously.
In 1930, the family moved to Berlin. Three years later, Adolf Hitler became Chancellor, and the walls began closing in.
(from Aish.com).
There is no question that Yocheved Gold deserves recognition for all she went through and kept her spirit and stood up with honor.
Yet it depends on the established traditions of the particular shul in similar cases.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
|
|
|
|
|
Posted 2/6/2026 3:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5793 - The Late Tefilin Time
|
|
|
Shalom, Dear Rabbeinu Shalit"a.
A few weeks ago, a yeshivah bachur was arrested by the military police. He was taken to jail and they refused to give him his Tefillin. He davened Maariv early and only after he was given the Tefillin.
The question is if he could, under the circumstances, put on the Tefillin then? Thanks!
A. On question 4045 we wrote:
An ill patient before Alos Hashachar or the beginning of the day contacted the Toronto Kollel and being very distressed wanted to know since he couldn’t (or forgot) to put on Tefillin on the day before, if there is something he could still do.
A. Some Poskim maintain that one can don Tefillin even during the night, as when one gets up early before he travels and won’t go to sleep anymore. See Igrois Moishe( O.H. I: 10) and Teshuvos V’hanhagos I: 49). Therefore, in order to calm down the distressed patient, one may suggest that he dons Tefillin then.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 3:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5792 Curing the Disease?
|
|
|
- Q. See question above.
I have another question. Since my dear wife has many non-religious friends that get gifts from their husbands and friends on that day, she kind of feels neglected, is there anything that is permissible to be done?
A. As we mentioned on the previous answer, it is not befitting and forbidden to commemorate or celebrate Valentine’s Day, due to its paganism involved as well as the Christian roots. One who desires to give his wife a gift, or a gift of flowers and sweets, can find any other occasion of the year to do so.
Some Rabbonim suggest to give the gift a day before.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:53 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5791 The Disease to Please?
|
|
|
- Q. Dear Rabbi, Long Life to you and your family. In our a bit more modern synagogue, in order to attract and bring closer to keeping the Torah our many not so religious neighbors, we are considering this year to make some kind of party on Valentines Day. Can it be done? How?
A. On question 3563, we wrote:
I’m a Frum father living in a building where most of the neighbours are Jewish, some Frum and some not so much. All neighbors joined a Whats App link and it has so far worked nicely to unite the neighbours and solve common building issues.
The group came our recently with an idea of celebrating a Valentine Day party. The will give out chocolates, gifts and flowers to spouses and address how important they are. All with the intention of promoting Shalom Bait and family unity. Is there any problem joining? What exactly are the sources for Valentine’s Day?
A. A quick search on the Saint Valentine Day reveals that it likely originated as a pagan holiday named Lupercalia that was a fertility festival dedicated to Faunus, the Roman god of agriculture. The Luperci, an order of Roman priests, would gather at the cave where Romulus and Remus, the founders of Rome, were believed to have been suckled by a wolf (or “lupa”). The priests would sacrifice a goat for fertility and a dog for purification.
Young men would be smeared with the blood, which was then wiped off. The goat’s hide would be torn into strips and dipped in the blood. The two young men would put on loincloths made from the goat’s skin and run around slapping women and crops with the blood-stained goatskin strips as a fortuitous omen for fertility. Given its Roman roots, it’s not surprising that the icon of Valentine’s Day is Cupid. Cupid is the son of Venus, the Roman goddess of love. (In Greek mythology, Venus is Aphrodite and Cupid is Eros, from which we get words like “erotic”).
Pope Gelasius declared February 14 to be St. Valentine’s Day in the year 498 and the Roman “lottery” system was outlawed. (From outora.org)
In the 800s, the Church adapted many pagan holidays into Christian holidays. The day commemorates the martyrdom of St. Valentine. Yet scholars know almost nothing about this St. Valentine. Most believe that Valentine lived in the late 3rd century C.E. However, the name Valentine (derived from the Latin word “valeo” meaning strong) was common in the ancient world. There are at least 30 mentions of the name in historical documents from this time period.
Some maintain that Valentine was a priest who was arrested by the Emperor Claudius. Following a theological debate about the merits of Christianity, Valentine was sentenced to live with a noble by the name of Asterius in a form of house arrest. With the help of G-d and true faith, Valentine miraculously restored the sight of his master's adopted daughter and, in doing so, converted Asterius and the 24 members of his house. When Emperor Claudius heard of this miracle and the subsequent conversions, he had Valentine killed.
An added related detrimental event happened during year 1349 when the Bubonic Plague, known as the Black Death, was sweeping across Europe, On Valentine’s Day a horrific mass murder when 2,000 Jews were burned alive in the French city of Strasbourg, being accused of causing the plague.
Although, sending cards, chocolates and giving gifts can be explained as a rational expressions of love and appreciation, independent of any possible Christian roots, however, based on the above historical sources of events of the day and on the opinion of Igros Moshe (Y.D. 4: 11: 3), most Poskim prohibit the festivities and traditions of Valentine’s day.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5790 Time for valentine?
|
|
|
- - Q. Rabbi please kindly explain what are the sources, issues and restrictions of valentine's day?
A. Valentine’s Day, a holiday celebrated by many on February 14, as commonly designated in our liberal society, is the day when lovers express their affection with greetings and gifts.
Given their similarities, it has been suggested that the holiday has origins in the Roman festival of Lupercalia held in mid-February. The festival, which celebrated the coming of spring included fertility rites and the pairing off of women with men by lottery. At the end of the 5th century.
Pope Gelasius 1 forbade the celebration of Lupercalia and it is sometimes attributed with replacing it with St. Valentine’s Day, but the true origin of the holiday is vague at best. Valentine’s Day did not come to be celebrated as a day of romance until about the 14th century.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5789 Learning About Learning
|
|
|
- Q. See question above:
Just one more question, thanks. If one does not review his learning constantly and therefore forgets some of it, does he transgress the above prohibition? Should then one avert learning new topics so he wont forget the and thus violate the above prohibition?
A. Our Rabbonim naintain that as long as a person learns Torah in the normal, proper and established way of learning, even if he often forgets at least some of it, it is part of the normal and usual process of learning Torah. (See coming questions.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5788 - Be More Mitzva Covered?
|
|
|
- Q. See question above:
Kvod Rabenu Shlit’a, more questions. I wear two taalit ketanim, can I put them on and remove them together?
A. Even if it is not a widespread custom even amongst Tzaddikim to wear more than one Taalis Katan, nevertheless if one desires to do so there is no prohibition (of Baal Tosif) involved. It is well known that great Torah sages were accustomed to wear more than one Tallis Katan in order to fulfill the mitzva of Tzitzis more completely or extensively.
This applies whether one wears a Tallis Gadol and Tallis Katan at the same time, or wears two or more pairs of Tallis Katan’s simultaneously, and this is indeed the general tradition everywhere to wear a Tallis Katan and Tallis Gadol simultaneously during Davening.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:38 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5787 – What a Chat on That Hat
|
|
|
- Q. See question above: If one’s keeps his Yarmulke under his hat, and it was blown away by the wind and fell off together, may he place the hat back on his head together with the Yarmulke?
A. Based on the above ruling, one is to beware not to place his hat and Yarmulke on his head simultaneously. (RuachChaim 2:3; Kaf Hachaim 2:6)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 2:29 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5786 - Remembering the Removal?
|
|
|
- Q. See question above: Does the above prohibition also apply to removing the clothes together?
A.Some Poskim rule it is not necessary to beware against removing two pieces of clothing together and the above adherence is limited only to putting them on together. (Orchos Chaim on Shulchan Melachim on the Kitzur Shulchan Aruchand Halichos Shlomo 2: 22.)
However, other Poskim rule the above adherence prohibition also applies regarding removing the clothing. (Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87)
Our Rabbis also offered different opinions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/6/2026 1:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5785 - Even More to Remember!
|
|
|
- Q. - See question above:
Is putting on a scarf at the same time with one’s coat Kasha Leshikcha? (creates forgetfulness). Is it then prohibited?
A.The Arizal Shaar Hakavanos Inyan Birchas Hashachar writes that one is to be careful not to put on two pieces of clothing together, as doing so brings one to forgetfulness. [Thus, for example if one’s shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]
The poskim debate whether performing these activities falls under the biblical prohibition stated above. Rav Chaim Palag’i, Rav Yosef Chaim Zonnenfeld zt”l and the Aruch Hashulchan all feel that performing theses acts are biblically forbidden. However, the Sefer Chassidim seems to indicate that there is no prohibition. (See Yabia Omer Y.D. 2:8 and Sefer Shemiras Haguf V’Nefesh Mavo chapter 18 for a full discussion.)
Our Rabbis offered different opinions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/5/2026 7:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5784 – A Shaila to Remember!
|
|
|
- Q, Kvod Rabenu, Long Great Life. As we are about to read Parshas Yisro, telling the story of Kabbalat Hatorah (receiving of the Torah) and as from former questions the Rov well knows, I also teach Judaic studies in a Jewish day school. So I have a few questions that I need an answer for my young students. And I thank greatly the Rov for answering me again and again.
First thing they want to understand why do we repeat again and again our Torah learning so we wont forget. The kids are not accustomed to do that with other teachings?
A. Firstly, as already informed in other questions, we must explain that our Torah gives a grand amount of importance on gathering and amassing Torah knowledge and not to, Hashem forbid, forgetting one’s learning.
Throughout the Talmud and Midrashim our Sages tell us of numerous activities which one should avoid since they are “kasha l’shichcha,” they may cause one to forget his Torah knowledge.
The Mishnah in Pirkei Avos (3: 8) teaches that one who forgets what he has learned is considered to be deserving death. The source for this is a verse in Parshas Va’eschanan, which says: “Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes have seen and lest you remove them from your heart all the days of your life, and make them known to your children and your children’s children” (Devarim 4:9).
Likewise the Gemara in Menachos (99b) mentions in the name of Reish Lokish that someone who forgets what he has learned has transgressed the negative commandment of the same posuk. The Gemara explains that since the verse uses the words “hi’shamer” (beware) and “pen” (lest), this verse constitutes a negative commandment. This prohibition is cited by the Smak (9, 105), Smag (Lo Saaseh 13) and Yireim (28).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller,
Horav Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
|
|
|
|
|
Posted 2/5/2026 12:13 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
