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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 4026 The Meaning of the Spinning
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Q. What is the reason and the meaning for kids playing with a 'Dreidl' on Chanuka, Should it be encouraged? Can adults also play?
A. A common reason mentioned by many is that the ancient Greeks forbade studying the Torah, so the people would gather together in secret. If the Greeks interrupted them, they would pull out the dreidels and pretend that they had gathered to gamble. (Minhagei Yeshurun ( 9: 4), Shefa Chaim 2: 283, Taamei Haminhagim and others)
We find that many leading authorities of Ashkenazi Jewry played briefly the Dreidel game, including Chassam Sofer, Rav Meir Mifremishlan, the Tzanzer Rebbe and others (see Miminhagam shel Gedolei Ashkenaz, Chap. 3, no. 8; Siach Sadecha, Ki Tissa p. 164, Nitei Gavriel 51: n. 2).
Peleh Yo’etz (p. 90) also notes that many Rabbonim of Ashkenaz and Chassidic communities played Dreidel during Chanukah, to publicize the miracle.
In Chassidic circles the dreidel was treated with utmost respect, and many authorities write of the secrets latent in it. In his Laws of Chanukah (1:2), for instance, Rabbi Nasan of Breslev writes how the idea of the dreidel is to “descend in order to ascend,” allowing the righteous to reach a unique elevation on Chanukah.
Others explained the nature of the game. The Bnei Yissachar writes that the reason a Dreidel is spun from the top, whereas the Purim gragger turned from the bottom, is related to how each of the miracles were effected. On Chanuka the miracle came from above, directly from Hashem. However, on Purim the miracles were brought about by the actions of Esther, Mordechai and the Jewish people from below.
In a Different Light: The Hanukkah Book of Celebration, writes that a number of rabbis also developed elaborate numerological (Gematria) explanations for the Dreidel game, using the numerical equivalents of the letters on it. For example, the sum of the numerical values of nun, gimmel, hey and shin is 358, which is also the numerical equivalent of the Hebrew letters spelling Moshiach. the Hebrew word for Messiah.
A more simplistic explanation for the adaptation of the custom is suggested by the Aveni Nezer (see Piskei Teshuvos, Vol. 6, p. 463). In his view, the custom evolved from the special atmosphere of Chanukah, when all members of the family get together for lighting the candles so as to publicize the miracle. To ensure that the children would not fall asleep, the dreidel game was canonized as a custom.
Others, have argued that the letters nun, gimmel, hey and shin are supposed to represent the four kingdoms that tried to destroy the Jews in ancient times: N = Nebuchadnezzar (Babylon); H = Haman (Persia); G = Gog (Greece) and S = Seir (Rome).In reality, historians write that the Dreidel is not a Jewish invention, but is instead an adaptation of a centuries-old game played in many cultures.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:42 PM |
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# 4025 Learning about the Right Teaching
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Q. Dear Rov. I have been teaching for many years now, a very satisfying and self fulfilling Gemora Shiur every night to a group of well learned Baalei Batim of our shul. I have been asked recently to give a Shiur of Hashkafa to an important and larger group of Kiruv people that are trying to become Frum. Since I can't teach both, should I leave the first group ad attend to the second group that involves the great potential of Kiruv?
A. It would seem reasonable that if you assess yourself as being able to be successful and be Mekarev many people, you should try to find someone that can teach your original group and you try to merit the great mitzva of Kiruv, as the end result could be the bringing close to Torah of literally hundreds or even more people.
However, Horav Dovid Pam Shlit'a, Horav Aharon Miller Shlit'a and Horav Kalman Ochs Shlit'a are of the opinion that maintaining the proper Torah Shiur takes priority.
Yet, you should see that the proposed Kiruv Shiur is indeed properly taken care of and given by the right trained Rabbi.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:37 PM |
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# 4024 No Amen to that Amen
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Q. See question above. Is it prohibited to answer Amen in such a case?
A. As we mentioned on question 482 and others, most Poskim maintain that we do not equate an electronically reproduced sound with a natural voice, one who hears a brocho (blessing) by phone, zoom or over a microphone merely knows that it has been recited at that moment, but has not actually heard it.
The case is analogous to the Great Synagogue of Alexandria (described in Sukka 51b), which was so large that many congregants could not hear the leader. In order that they would know when to answer “amen,” someone would wave a banner to indicate that the leader had ended a brocho.As is mentioned in Talmud (Suka 51b) in regards to the flag signals of the well attended Great Synagogue of Alexandria, we do answer amen even when we did not hear at all the recited brocho, as long as we are aware which brocho is being recited.
Horav Shlomo Miller’s Shlit”a opinion is that under the chupa, where there is a requirement to be yotze with the first two brochos of the Rov, even when the Rov who performs the ceremony is reciting the brochos using a microphone, since he is so close to the Chosson and Kallah and they could hear him clearly anyway, they comply with his blessings, as they do not need the loudspeakers at all.
Minchas Shlomo (1:9) writes that one should not answer Amen to a brocho heard on the phone, and he considers this an Amen Levatolo (a wasted Amen). He explains that in the shul in Alexandria everyone was together in one building, but if one is miles away there is no connection to the person who recited the brocho, therefore amen cannot be said.
Horav Eliashiv zt'l (quoted in Avnei Yoshfeh 1: 9) equates hearing a brocho over a telephone or radio to receiving a telegram that someone will recite a brocho at a certain time. Just as we would never think of reciting amen in such situation, so, too, a zoomer is removed from the brocho recitation and he should not answer Amen.
HoRav Moshe Shternbuch Shlit'a (Teshuvos Vehanhagos 1: 155) similarly rules that one should answer “amen” only when close enough to at least hear the natural voices of other people answering amen to the brocho, but not when hearing it from extremely far away.
Indeed it seems that there is indeed a prohibition of answering Amen in vain as when it is not required.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:34 PM |
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# 4023 When in Rome do as the Roman's do?
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Q. I am Ashkenazi and belong to a group of Chabad ladies who get together on zoom to say morning brachas and learn. Their tradition is to say amen after each line in the priestly blessing. My minhag is to say kayn yehi ratzon. Is it a problem if I follow their minhag and say amen?
They do not pause to allow others to say Baruch hu Baruch shemo and I was wondering if being on zoom would be a reason to not do it or if it is generally something meritorious to say.
Also, can I still say amen if my microphone isn't working properly and they can't hear me?
A. Regarding learning Torah, Shiurim and celebrating a Siyum even on Erev Pesach on question 531 we wrote that if one learned the Masechta (Talmud tractate) to be finished and is on his way to the siyum he could join the siyum via telephone or online.
However regarding reciting Tashlich via zoom on question 2845 we mentioned: "Horav Shlomo Miller’s Shlit’a opinion is that one should not. The reason is that reciting Tashlich requires being next to a body of flowing water, and is similar to other mitzvos, where the presence of the article, place or situation that brings about a blessing or Tefilah, has to be real.
After all one recites a brocho only on real lightning or thunder, Kiddush Levana only when actually seeing the moon and not a picture or reflection of it, or listening to the Megila and answering Keddusha or Kaddish only when the voices are real and present.
In regard to answering the 13 Middos when saying Selichos via zoom on question 3898 we wrote that they should not be recited since; "Usually, any zoom contact does not contribute to mitzvos that require a minyan."
Although, Igrois Moishe (O.H. 4: 91: 4) debates the issue in regards to answering amen for a blessing heard via telephone or loudspeaker. It is practically accepted that one does not. Therefore, one should not answer Amen, Baruch Hu Ubaruch Shemo, Kedusha or Kadish when hearing it by phone, on line or zooming.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:29 PM |
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# 4022 No More Kissing
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Q. I heard something very astonishing. That a Rabbi during a Torah class said that you should not kiss your children after they have been playing vigorously and hard. Could that really be true? Why?
A. The above is likely based on a rule of Shulchan Aruch (Y.D. 116: 4) and Yerushalmi (Terumos 4), that human sweat is deadly poisonous with the exception of the sweat on the face. Taz (ibid 2) mentions as a way for remembering the above the verse (Bereshis 3: 19) "By the sweat of your brow you will eat bread."
Indeed, Psokim Uteshuvos (116: 2) and others quote the above as a source of not kissing the body of a sweating person.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:28 PM |
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# 4021 A Right Kaddish Wish
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Q. At our shul I noticed that someone at random will usually, but not always, say the kaddish after Aleinu by Mincha even if no one is saying kaddish for a Yahrzeit. Is this correct? Can a Ger say this particular kaddish?
A. Mishna Berura (O.H. 55: 5) quoting Beis Yosef mentions that we recite a minimum of seven Kadeishim every day as mentioned in the verse (Tehilim 119: 164) "Seven times a day I praise You for Your righteous judgments." He mentions that one of the four Kadeishim dedicated to Shacharis is said after Aleinu.
He counts two Kaddeishim for Mincha one said before the Amida. and one after, but no Kaddish after Aleinu.
Poskim mention that one should avoid reciting unnecessary Kadeishim, being in a way similar to repeating unnecessary blessings that is indeed prohibited. However, in practice it depends on the traditions of each congregation and usually a Kaddish is added after Aleinu not only when there is an Avel that recites Kaddish, but also if someone that has that tradition is present and wants to say it.
A Ger can recite this or any other Kaddish as part of the Tefila. However, on question 3761 regarding if a Ger should recite Kaddish for his dear father that did not convert, but was very good and helpful to him, practically from the ‘ Chasidei Umot Haolam’, (righteous of the nations) since in Halacha, once he converted he lost the familiar connection to his father, we wrote: "Z’kan Aharon (2; 86) maintains that although it is for many a surprising tradition, it is proper in such a case to recite Kaddish for his Gentile father, although it is not an obligation.
Mimamakim (3: 8) deals with reciting Kaddish for a non-Jewish woman, that saved the life of many persecuted during W.W.11.
Horav Shlomo Miller’s Shlit’a opinion is that a Ger should not recite this Kaddish for his father"
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:26 PM |
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# 4020 Get Your Act Together
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Q. Last year we were travelling during Chanuka and stayed in a hotel on the road one night. We took a Menorah but some of our olive oil spilled. We had B'H a box of candles. In that case is it better to use the oil for some lights of the Menorah and the rest use candles, or should we have used on that night only candles?
A. Be'er Heitev (673: 1) quotes Sh'vus Yaakov (1: 37) who maintains that one should avoid lighting a Menorah partially with oil and partially with candles as it may appear that two different people used that Menorah. See also Nitei Gavriel (18 :21)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/11/2022 6:02 PM |
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# 4019 A Vote on Thanks?
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Q. See question above; Do I have to say Hagomel and also give a Seudas Hodoah?
Can I avoid telling others what happened to me? I don't want my wife and kids to worry. (that is why I'm sending these Shailos to you. My family as opposed to me, don't read any Ask the Rabbi)
A. On question 10 regarding when to recite Hagomel we wrote: "In Shulchan Aruch O.CH. 219,9 and Mishna B'erura 32, the Halacha dictates that we should recite Hagomel when encountering and experiencing a factual and real danger, and being saved from it even if the deliverance was not seen as a miracle, such as a wall falling on someone or an incident with dangerous armed robbers. See also Piskei Teshuvos ibid. and 318, 10.
Harav Shlomo Miller Shlit”a is of the opinion that if someone is indeed in a car that spins out on the highway and miraculously does not get hit by another car, he does not recite this Brocho, however if he did hit the guardrail and there was damage done to the vehicle he should bless Hagomel.
In our case Horav Yaakov Hirschman, Horav Dovid Pam and Aharon Miller Shlit'a maintain that following the above no Hagomel brocho should be recited. However, one may say it without Hashem's name, or join someone reciting that brocho and ask him to have you in mind.
As far as telling others it can and should be avoided, so not to cause pain to the family.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:24 PM |
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# 4018 The Tribe of the Bribe
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Q. Dear Rabino and friend (This question was translated from Spanish). I have some questions on an area that I know you are very familiar with, from the days you were the Chief Rabbi in Mexico.
As you know, I'm a Shochet and also a Yeshiva teacher in the city. Recently as usual, I went to Shecht in the middle of the night (we ended about 3.00 AM) and as usual we don't clean at all at the abattoir as the bathrooms and showers are most disgusting and dangerous. We leave as we are dressed. I was dropped off by the Mashgiach driving me to my building, but he had to stop a block away since the road was being fixed. To my very bad Mazal, I was stopped by a police patrol that was shocked by my extreme bloody looks (clothing, face and hands). Then they searched the bag I was carrying discovering my huge bloody sharp knifes. As much as I tried to explain to them that I was a religious 'Matador' they totally did not believe me and were only ready to arrest me. Especially since they had recently, as is usual, encountered some severe stabbings in the neighbourhood.
What one usually does in any such situations is just take out some cash and bribe the officers. Again to my terrible Mazal, I had forgotten my wallet at home. Now as you well know, for anyone ending at a police detention jail in that city in the middle of the night, it means very likely the worst possible experience, that not only can involve severe beatings, but likely even terrible molesting, especially with my peyes and frum Jewish looks.
Then a miracle happened. By now it was a true Nes Godol. I remembered that I still had in my pocket an envelope, that a donor at davening had given me for the Yeshiva the last night. I offered it to the 'officers' and as usual they let me go.
I have a number of Shailes
Was it permitted for me to use that money that was given for Tzedaka? and what do I do to repay properly?
A. Horav Dovid Pam and Horav Aharon Miller Shlit'a maintain that since this was a case of Pikuach Nefesh or danger of life, it was permitted to use that money.
It suffices just to restore it to the target institution. Nothing has to be added.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:21 PM |
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# 4017 A Fly in the Ointment
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Q. I have some left over olive oil from last year, but some little flies landed inside. Can it be used during this Chanuka iy"H?
A. As far as using oil that was left uncovered (assuming that it was the reason some flies landed inside) on question 2969 and 2969 we mentioned that most permit.
Regarding just the presence of flies or a fly, even when left a small time uncovered as is most usual, Nitei Gavriel (18: 11) permits.
Horav Aharon Miller Shlit'a explained that although it may be for some a bit repugnant for eating, it is not when just used for lighting.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:17 PM |
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# 4016 Leave it Alone
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See last question Q. Thank you for your fast answer. I have other doubts regarding the above since I see that many very religious people don't seem to care much about the above danger. Also why is the Mezuza not a protection?
A. Kaf Hachaim (239) mentions that the above applies even when there is a proper Mezuza. However, Eishel Avrohom is then lenient.
Horav Aharon Miller Shlit'a mentioned that the reason why few people seem to care these days about the above danger, is that many Poskim maintain that the above only matters when sleeping a house that is totally dark and not in a place that is lighted even by the moon or even by another slim light.
Recently we mentioned that change in lighting by a Shaila regarding Shabbos candles lighting in bedrooms. It is most common in our days that total darkness is non-existent, as the light from the street. corridors, electric clocks, phones, night lights, adjacent rooms etc., avoids it and therefore the danger mentioned does not apply. (See Eishel Avrohom 239, Daas Torah ibid., Dovev Meishorim ibid., and others)
In addition, some are of the opinion that the danger pertains only to lone houses in the fields. (See Betzel Hachocmah 4: 76)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:14 PM |
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# 4015 Time Alone Will Tell
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Q. Dear Rabbi. I heard that it is forbidden to sleep in a house or a room all by yourself, since it is a 'Sakanah' or dangerous; is that true? Does it apply to women also?
A. Indeed, Talmud (Shabbat 151b) teaches that 'It is forbidden to sleep alone in a house and whoever sleeps alone in a house will be seized by Lilith (the mother of all demons, according to the Zohar - Pekudei 276b). The above is quoted also by Mishna Berura (239: 9).
However, Meiri (ad. loc.) mentions that if one finds himself in such situation, he should have trust in Hashem and engage in Torah learning, which affords outstanding protection.
Knesses Hagedola and Magen Avrohom (ibid.) maintain that it applies even for sleeping alone in a room.
Aruch Hashulchan (ibid.) is of the opinion that it does not apply if there are other people in the house
Kaf Hachaim (ibid.) mentions that it applies also to women.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:08 PM |
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# 4014 Soaking Wet Question
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Q. When immersing on Shabbos, is it permitted to wear ones undershirt or wrap a towel around himself while still partially in the Mikva, in a way that they will get wet?
May one put on his clothing with wet hands?
A. Rema (O.H. 301: 46) rules that one may not walk close to a place where one may slip ans fall in the water and come to squeeze out the water from his clothing.
Poskim indeed warn of walking close to a slippery are next to a swimming pool or a lake for that reason. (See 39 Melochos p. 724 and others).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:07 PM |
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# 4013 Dripping Wet in Doubt
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Q. Is it permitted to get dressed while still dripping wet from immersing on Shabbos or is it considered laundering?
A. Shulchan Aruch (O.H. 326: 7) rules that one is permitted and should use a towel to dry his body or hair, provided it is it done gently and slowly; vigorous or spirited drying should be avoided. The use a towel is permitted, since one does not mind it getting wet, and will not come to squeeze it.
Clothing should not be made wet as one may indeed forget and squeeze the water out of it. (Biur Halocho 326: 7Orchos Shabbos 13:51, quoting Rav Y.S. Elyashiv.; Ketzos ha-Shulchan 133, Baddei Hashulchan 8Minchas Shabbos 86:6; Kaf ha-Chayim 320:111; Note that Rav S.Z. Auerbach permits vigorous drying as well, if the water is immediately absorbed in the towel; see also Shemiras Shabbos K’hilchasah 14, note 66 and Me’or Ha-Shabbos, vol. 3, letter 34.).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:05 PM |
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# 4012 Came to Light
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Q. Regarding the bachur that Horav Miller said should light by his Friday night host, where should he light Motzoei Shabbos if staying in the dorm of the yeshiva he is visiting? (See question 3992)
If travelling back on Motzoei Shabbos, should he delay lighting and eating Melava Malka until he gets back which may be quite late?
A. If he reaches home at the time that there are still people travelling in the streets, he may light himself there with a brocho. If it may be too late, he should contact his parents at home and ask them to lite also for him and in his name as his agents.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:03 PM |
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# 4011 One for the Book
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Q. How come we have a Masechta dedicated to every Yom Tov including Purim (Megila) but there is no Talmud Gemara dedicated to Chanuka?
A. A number of reasons are quoted in Seforim, some of them are:
1) Chassam Soffer (Gittin 78a) mentions that since the mitzva of Chanuka was very beloved by all and very well known by all, it was seen as an unnecessary need.
2) Eretz Desheh explains that when Rab Yehudah Hanassi, compiled all Mishnayos, did so with the main intention that they will not be forgotten. However, Chanuka was so close that this seemed then still unlikely (Hamaor 71, v. 3)
3) The heroes of the Chanukah story were from the the Hashmonean family, who had defeated the Greeks and restored Jewish independence to Eretz Yisroel. However, after their victory, they decided to establish a monarchy. This was problematic because the Hasmoneans were of Shevet Levy, and Hashem had already promised that only the descendants of Dovid Hamelech (from the tribe of Judah) may be appointed to the throne (see Shmuel 2: 7:12–15). That being so, Rebi Yehuda Nanossi, a scion of the Davidic dynasty, chose not to emphasize their victory—and subsequent usurpation of power—in his compilation of the Mishnah.
4) The early authorities sensed that the Hasmonean victories had already lost their luster by the Mishnaic period. Abudraham claims that while the Hasmoneans were initially pious, they sinned by making themselves the rulers of the Jewish state, an office not to be assumed by a priestly family, As Kohanim, the Hasmoneans had no right to take the royal sceptre into their hands. (Abudraham Hasholem, p. 201).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:02 PM |
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# 4010 Oil the Wicks?
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Q. K'vod Horav, in a recent Teshuva (4008) you wrote quoting Horav Aharon Miller Shlit'a that regarding wicks that have a cover of wax on them one may use them since the time delay for the oil to begin burning is minimal and it is considered as a single action. Yet, I just saw quoted from Tsh. Lehoros Nossan that one should be Machmir and not use them. Should we not Lechatchila (on the onset) avoid them?
A. We also addressed this most common Shailah on question 950 and we wrote: Halacha does follow the opinion that the mitzva is done at the time of the kindling (Shulchan Aruch 673: 2.) Nitei Gavriel (Chanuka 18: 8 n. 16) recommends therefore to pour some oil on the wick before lighting it, since the fuel for the flame at the beginning, is the wax coating on the wick, and only later does the oil start to burn. There may be indeed a reason to be stringent if one so desires.
However, as mentioned, many Poskim deem the above unnecessary since they consider the whole process as one single act of kindling. (Halichos Shlomo Moadim 2: p. 285: n. 15, Avnei Yoshfe 6:103:8, Horav Chaim Kanievesky Shlita quoted in Doleh U'mashke page 237, and the opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv zt”l (quoted ibid. n. 633,), Shevet Halevy 8: 157, and others.
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
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Posted 12/8/2022 10:00 PM |
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# 4009 Like Father Like Daugther
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Q. Dear Rabbi. My also very dear daughter that has just had her twelfth birthday wants to light Chanuka candles together with all her older brothers. is that correct and advisable? In my wife's and my family ladies never lit a Menorah.
A. Regarding women's obligation on lighting Chanuka candles, on question 1542 we wrote:
" Shulchan Aruch (O.H. 675: 3) rules that women are obliged on the mitzva of Ner Chanuka, since they were also included in the miracle of its deliverance.
Although, Rema (671: 2) writes that the minhag is that all members of the household light their own menorah, Mishna Berura (ibid. 9), excludes women since Ishto Kegufo, she constitutes a single entity with her husband. Chasam Sofer (Shabbos 21b) adds that since the mitzva on the onset was to light by the door to the street, our sages instituted that out of a sense of modesty, it was proper the husband should light.
Horav Shlomo Miller’s Shlit’a and other Poskim's opinion is that when there is no husband, she has to light for herself in her own home, and not by a neighbor. She may however, if she does not desire to make her own brocho, ask a neighbor to recite the brocho in her home. (Being careful to avoid Yichud issues - See Kerem Shlomo 31)."
We may add to the above that following Rabenu Nissim story (Shabbos 23a), the salvation of Chanuka from the enemies was greatly due to the heroism of Yehudis Bas Yochanan Cohen Gadol.
Mishna Berura (ibid.) does mention that if a woman desires to light, she may do so even with a brocho.
She should then have intention not to comply with the mitzva of her father, who lights before she does.
(The tradition of Sephardi Kehilos differs - See Miya'am Halacha 1: 102)
In this particular case Horav Aharon Miller's Shlit'a opinion is that the daughter may light a Menorah is she so desires.
However, Horav Dovid Pam Shlit'a maintains that it is better to preserve the established family traditions.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 9:59 PM |
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# 4008 Enlightening the Lighting II
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Q. Rov. I have a large package of Chanuka Menorah wicks that have a cover of wax on them. Since one complies with the mitzva as soon as he lights the Menorah, if the wicks are covered with wax I will be lighting the wax and not the oil. What should I do?
A. There are two solutions. You may prepare the wicks by first, before the time of lighting you fire them shortly thus burning off the wax on them.
You may also put a few drops of oil on the wick.
However, Horav Aharon Miller Shlit'a mentioned in his fathers name that the above is unnecessary, since the time delay for the oil to begin burning is minimal and it is considered as a single action.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/4/2022 3:03 PM |
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# 4007 Strike Oil
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Q. What is the proper way of dealing with the leftover oil that wasn't consumed in the cups of the Chanuka lights. Should one use it again next night and just add some more fresh oil, or is it more correct to properly clean the Menorah and place fresh oil completely inside?
A. Tur (677), Yosef Ometz (1075) and others maintain that it should be used next night. Hisorerus Teshuva explains two reasons why. One is that since it is still usable, one may transgress on the prohibition of Baal Tashchis (destroying useful products) and besides we maintain that an object that was already used for a mitzva, should continue to be used as much as possible.
Others opine that one should follow the tradition of the Beis Hamikdosh, where the Menorah was cleaned daily and new oil was used (Seder Hayom, Beis Halevy and others).
Horav Shlomo Miller's Shlit'a opinion is that one should follow his family traditions.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/1/2022 10:38 PM |
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Important Numbers
