If someone was nifter in Moscow (in 1975) on the
22 of Sivan at 1:00 a.m., when should be his yortsait in
Cananda - on the 21-st or 22-nd of Sivan?
Answer:
If
the case you are asking is when the person in Moscow
died at 1AM his relatives were in Canada,
and by them it was still 21 of Sivan, then there is a safek about this law if they
observe Yortzait by the date in Moscow or in Canada.
But I presume the relatives were still in Russia when the person died. Then
they certainly keep observing the same 22 of Sivan no matter what country they
will later live in.
[Question?]
Can
i hold money in a bank in hutz laaretz so the majority of the shareholders are
probably non-Jews if the owner of the bank might be Jewish? It seems i read
somewhere that there are different opinions but i don't know exactly... The
point is that i would be able to have money on the plastic card. So a bank
gives few percent a year to my account even if i don't want it. So i don't need this additional money but anyway they give me them
even without my will.
Another
question - if i don't know who is the owner of a bank do i have to make any
effort to get to know this (if the majority here is non-Jewish)?
Answer:
I
know the issue is complicated and I am not able to take responsibility on
deciding it. The fact that you mention that it is just shares makes it
certainly a lot better but still not enough to decide to be lenient. Even when
the shares of the bank are owned mostly by non-Jews but have some Jews there
are different opinions but there the minhag to is to
be lenient.
You
see the limited liability corporations are a whole big machlokes in halacha. This is not just regarding interest but also
regarding Chometz on Pesach, or working on Shabbos (when you own some of their
stocks) etc. There is a big question in halacha if
owning stocks means being a partner or not.
Now
if you could open an account with a Jewish bank where they pay you no interest
there still would be other questions, like the fact that you get the benefit of
using the card. That privilege should itself be considered "interest"
since you are deriving benifits from the fact you "lend" your money.
However
if you pay some amount per month in order to have an account, then it might be
simply a contract not lending but rather you buy the conditions of using your
money on the account with plastic card etc. All of these questions are not
simple and I am certainly not in power to decide. I can suggest to use a non-Jewish bank.
When
you are not sure who the owner is, there is still a problem and you have to
check if the owner is Jewish just as you have to check in all other cases in
order not to break any other prohibition. The majority here is not so shaich
since it's possible to check who the owner is and Jewish owners are quite
common.
R.
Menashe Kleinin
Vol 6, #137 of Mishne Halachos has a tshuva on this topic when the shoel does
not know if the company is Jewish. R. Menashe Klein says that he can't believe
it's impossible to find out. He says if you can't find out, get a lawyer and he
will find out for you. And if it really is impossible to find out even with the
help of a lawyer, then you can go after the majority of the companies that are
not Jewish.
[Question?]
Could
you point me the place where the anti-dumping laws are brought in Shulchan
Aruch?
Answer:
The
closest similar laws you might want to look into are in Bava Basra 21b, Choshen
Mishpat 156. There is also something called mafkia shearim which may to an
extent be similar and that is strictly forbidden... (see
megila 17b). There are also teshuvos from REMA on a somewhat similar case when
first a gaon published Rambam and then a non-Jew published similar edition but
cheaper to put him out of business. Rema there tried to protect that gaon and
save from losses so everyone buys from him. See also Rabbi Meir Halevi on Bava
Basra 89a on a slightly similar topic.
Question?]
Hi Rabbi I was davening in a shul today
, and the mecetiza (the wall that separates the men and woman ) only
came up about 4 to 5 feet, which means when the woman stand you can sometimes
see there face.. is that a good wall ? I know there
can be different opinions on how tall it has to be , can u give me what they
are and the source were you are getting it from thanks
Answer:
Most
opinions hold that the mechitza has to separate in the manner that women are
not seen. The first ones to make mechitzahs where one could see the women were
reformers… (yes, the reformers also did
not have mixed sitting in the beginning but women sat on balconies in full view
of men). At some point all gedolim of Hungary signed that one should not
enter into any shul that has a mechizhah where women can be seen (and this is
especially true if some of the women are not properly dressed or don’t cover
their hair). According to R. Moshe Shtarnbuch this decision of Hungarian
Rabonim applies to Litvish as well. At any rate the Rabbi that tries to learn
zechus on the low mechitzas in some American Shuls is certainly better of
trying to influence them to change the mechitza, it’s possible to install a
partition that allows women to see everything and not be seen as befits a Holy
Bas Yisroel.
[Question?]
Shalom
Rabbi, I go to college and they are offering Guitar classes which I love very
much. My question is it ok for a bas israel to
take music class among goyim. They might be a little of singing involved. I
heard that if you sing in front of goyim it's allowed but not in front of
Jewish male. Thank you...
Answer:
It’s
hard for me to say anything concrete about this. I suggest you contact you
Rabbi since the answer might depend on who you are, your general level of
observance etc. However I will say a few words.
-
The simple reason to prohibit “woman’s singling voice” is so that men will not
have bad thoughts and this can also lead to other problems … Even if we say
that the non-Jews are “permitted” to have improper thoughts (which is not clear
at all), certainly if this can lead them to “like” you and may cause the
“socializing” and ultimately “friendship”; you can guess this is at the very
least not desirable.
-
We find a number of prohibitions both Biblical and Rabbinical to make a
separation between the world of Jews and the world of non-Jews. Certainly even
if no singing together is involved there may be good reasons not to join such a
class. If you really like singing, why can’t you find a class where Jewish
women are taught by a female teacher. I presume such a thing exists, I know in Israel there
exists even ballet of all Jewish girls without any men present.
-
At last, how could you possibly verify that all men in that class and the
teacher are not Jewish? There are many irreligious Jews and checking who they
are is not simple at all. I have met in my life even people you’d never think
are Jewish (Italian, Hispanic, etc) but it turned out that their mother (or
maternal grandmother) was a Jew …
[Question?]
Shalom
Rabbi, I wanted to know how are dishes koshered if they were used for cooking
food with Kosher meat but not with Glatt Kosher meat.
Answer:
If
they need to be kashered at all, then it’s the same way as these types of
dishes are normally kashered. However it’s not clear they need kashering
altogether especially if 24 hours passed since they were used.
[Question?]
we knowin
Talmudthere is different parts , please explain the structure of it?
meaningwhat and who is the mishnah? and
in the gemarawhat is the difference
between Tosefta and brysiah ? and aside of tosefta and brysiah is there
anything else?
Answer:
The Oral law was codified
(and written) slowly piece by piece. Mishna was a codification that in very
concise form discusses all the laws. Tosefta was added for further
clarification. Braisas are additional parts of Oral law that were not included
in the Mishna. The two Talmuds were further codifications that included
discussions and decisions based on the Mishna, Braisas and Tosefta.
[Question?]
Why
is the Torah telling at the end of this parsha the story of the Makkelal?We know that everything written in the Torah
has a purpose. Also what year did this story take place?
Answer:
According
to some opinions of Chazal (Sifra 235, Vayikra Raba 32:3), the machlokes
started with Mekalel’s different opinion regarding Lechem Hapanim mentioned
right before (see also Rashi, Ramban, R. Bachye on 24:10).
It
must have happened in the second year when the camps were arranged (see the
above sources, note that on (24:12) Rashi brings another opinion, see R.
Eliyahu Mizrachi and Maharal in Gur Arye for some reconciliations). See also
Baal Haturim (24:10) for a different opinion on both of these questions.
[Question?]
We
know that if food is double packed we can put in to non kosher microwave to
heat.(that's why on airlines we get are kosher food from a non kosher
microwave) my question iswhat happens if
the outer wrap opens up while its in the microwave ? Which means it now is only
wrapped once, can I still eat it?
Answer:
Yes,
double wrap is a chumra, one wrap is sufficient (see Yore Dea 108 and
commentators there).
[Question?]
Hi
Rabbi
when
i go and buy a Heineken beer i was told it does not need hashgacha...my
question is why ? its made by a non Jewish company ..where is the
supervision...also its sold over the world so just getting in NYis not a problem or where ever i am its no
problem?
We
know shabbos we are not aloud to open hot water from the sink ,may I open hot water faucet on yom tov? Not
even for cooking just to wash my face.
Answer:
Yes, but not in order to wash the entire body.
[Question?]
This
weeks parsha, in the very beginning it saysGod said gather all the Jews, so Rashisays why did God say gather all Jews cause there is a lot of teaching
and mitzvahs in this parsha
Question:
1)
what year in the desert did this take place when God said lets gather the Jews?
2)
Alsobasicallyall the previous parsha too, were teaching of
the Karbonis.Example VaykirahTzavand then comes the teaching of metzroah, and over there God does not say
Gather the Jews...i understand that this weeks parshahas a lot more mitzvos, but still
Answer:
1.
We know this took place some time after Moshe came down from Sinai on Yom
Kippur, when he started teaching the majority of the commandments. We know that
the previous parsha was told on the first of Nisan after hakamas hamishkan when
Aharon’s sons died (see Gitin 60). So if this parsha was told right afterwards,
then it was probably in the beginning of Nisan. At any rate it could not be
later than 20th of Iyar when the Jewish people left Sinai.
2.
First note that all of the Torah was explained to the Jewish people, so a
question is asked what is special about this parsha. One of the possibilities
offered is that the rest of Torah was generally taught to men while this parsha
to women and children as well. This would answer your question. Another
possibility is that the rest of Torah was taught to whoever wanted to come
while this parsha – everybody was obligated to listen to. Note that karbonos
have teachings that apply mostly to kohanim in the Temple but the mitzvos of this Parsha are for
everybody so they were obligatory to learn...
[Question?]
I
counted the wrong day for OMER. Fortunately I found out my mistake the same
night.
Do
I have to say the brocho again or just re-recite the counting ?
Answer.
Sure, since you were not yotze before.
[Question?]
What
hour do we you have to stop eatingchametz on erev pesach? And when do we start counting the hours From sun
rise?Also I believe that getting rid of
the chametz is a bit later, what hour is that? And why is that later then the
actual eating chametz.
Answer.
We
can’t eat chometz after the 4th hour and enjoy it after the 5th
hour. There are many different opinions as to how the hours are calculated. The
two main ones are that the day from sunrise to sundown is divided into 12 equal
parts (GR”A, Baal Hatanya, Levush) or that the day from Amud Hashachar
(beginning of light in the east) till stars is divided into 12 equal parts
(most Rishonim, Magen Avraham). The second opinion is more strict than the
first in regards to the Chometz times by about half an hour.
From
Torah we can’t have Chometz starting midday. Derabonan 2 hours were added for
the prohibition of eating but only one hour for prohibition of enjoying.
[Question?]
Shalom,
I have a questions about Pesah. We have a Kosher lePesah oil which we bought
last Pesah can we use it this coming Pesah?
Answer:
Sure,
if it was not opened or even if it was opened but was kept away from Chometz
throughout the year.
[Question?]
Shalom Rabbi, I have a electric thermos which I used
for boiling water for Shabbat throughout the year and I used to pour water with
a bowl that is used for chametz, Can I wash it well and make it clean to use
for Pesach
Answer:
If the bowl from which you poured was always clean
then yes. But what if actual crumbs were in the bowl, this would be hard to
remember. Why not run the thermos through a full cycle with clean water?
[Question?]
Hi
Rabbi
1)
by the seder night we have the mitzvah of4cups of wine......eating matzah.....eating Morar...eating Korach ...eating Afiekomanwhich ones are Min Hatorah and which are
from the Rabbis?
2)how
much is a kozias?
how
much Kozias do i needfor the following
?
3)for
Matzah
4)Maror
5)korach
6)afikoman
also
if you can give me the source of this information
Answer:
1. Only Matza is Deoraisa in our day
(see Pesachim 115a, Mishna Berura 475:16). Note that Kidush on any Shabbos is
deoraisa, but according to almost all opinions this is not the actual cup, but
some kind of verbal acceptance of Shabbos, but the cup is derabonan. Once you
ate one kezais of Matza Shmura, you are yotze deoraisa, so Afikoman will also
be Derabonan.
2. There are many opinions, some say
like an average olive today, some say like a little less than a third of an egg
with a shell, some say like half of an egg without a shell … Also some say our
eggs became twice smaller than in the times of Chazal, so we need to multiply
by two. The sources for this are many in number, the most recommended books are
Staipler’s book on Shiurim and Hagrach Naeh’s book on the same topic.
2-6) Where kezais is deoraisa, try
almost a full hand matza, everywhere else it’s enough to take about half as
much. For maror if you use lettuce take a lot, since it’s not too difficult, by
weight take at least 35-40 grams (more than an ounce) which will be much more
than 35-40 ml since lettuce is lighter than water. Otherwise if you eat less
than a kezais it may be brocha levatala. So take a look at how much weight
there is on the package and you can then tell how many portions of kezais the
package contains. But for korach it’s enough to take half as much.
[Question?]
Shalom
Rabbi. Can you please tell me if Juicers and Grill Machine in their boxes (used
during the year but still in the box) considered chametz? Do I have to put it
the chometz closet to sell? Thank you...
Answer:
If you are not planning to
use them on Pesach and they are clean from actual chometz (like pieces of
bread) then you do not have to sell them meikar hadin. But you need to put them
away somewhere so that you won’t accidentally come to use them on Pesach (see
Shulchan Aruch, Orach Chaim 451:1). It’s certainly enough to simply seal their
boxes or write on them a sign that they are not for Pesach.
[Question?]
Just
like Naftali is a Jewish name for a boy, is Natalie a Jewish name for a girl?
How about Ariella? Thanks!
Answer:
I
must admit I am not an expert in names, however it seems that Natalie
originally came from other nations while Ariella is a modification of a male
name Ariel, so it should be considered a Jewish name though it may have been
started to be used only in recent times. Note also that “Naftali” has nothing
to do with Natalie since “f” is actually part of the root in Naftali. The external
similarity is not an indicator of anything and there are other (male) names
that sound similar to Natalie, for instance Netan’el …
[Question?]
1)how much is a machatzis Hashkel? also how many to i have to give?
2)because this year purim is on Friday , when is the correct time to eat the sudah?
3)say i get invited purim to several places ,is it ok i wash and eat a sudah many times?
4)do i have to be done eating before chatzos tomorrow?
Answer:
1. Our machatzis Hashkel is not really equivalent to half a Biblical Shekel. It’s only in remembrance, so we give half of the current currency (half dollars). Some give 3, so the total is $1.50
2. Friday morning.
3. Sure, why not? Just don’t start any seuda after 9th hour (about 4PM in US.)
4. No.
[Question?]
Hello,
I have this question that I wanted to ask you. My sister works and she earns
money. From those money that she worksshe gives 10% for maiser . Can she give me some of those maiser money
for my school like for eating and activities. Is it still considered a mitvah
for her?
Answer:
If
you mean that your sister wants to make a “donation” to the school then yes.
However
if you mean your sister wants to help you parents pay part of the tuition using
her maiser money, then it’s more tricky. However, if your parents are poor and
have difficulties paying tuition, then there is room to permit using maiser
money too (but a Rav should be consulted).
[Question?]
Shalom
Rabbi, I would like to ask you a question, please: Does it say anywhere where Moshe
Rabbeinu is burred? If not then why is it thatwe don’t know?
Answer:
The
Torah (Devarim 34:6) says specifically that nobody knows where he is buried
(although a number of descriptions of the location are offered they can't
suffice to determine the exact place). Some of the reasons given that his place
of burial is hidden is in order that sorcerers don't use his grave for
witchcraft (like Egyptians for instance generally used dead bodies ...) and so
that his body will not become an avoda zara (see Chizkuni). Or so that the
enemies won’t try to destroy (Abarbanel). The Talmud (Sotah 14 missing in our
editions but appears in Ein Yakov) mentions that Hashem did not want that
people will even come to pray to Moshe's grave since Moshe can then mevatel gezerot
that Hashem has in His plans like the Temple destruction ...
[Question?]
Is
one obligated to read prayers and blessings that he would hear them or just
moving the lips is sufficient lekathila al pi din?
Answer:
Lechatchila
he should hear what he says.
[Question?]
1.
Is one slept some time in sitting position? Does he have to wash hands
afterwards?
Does
it denend on if he slept more than half an hour?
2.
If one is about to sleep at night more than half an hour in sitting position
(for example in bus) does he have to read kriyat Shma al hamitah? And what
about the blessing haMapil?
Answer.
1. Yes, but there is a dispute how much time this
sleeping should take in order to require washing hands. Half an hour is one of
the opinions.
2. He can read Shma, there is never issur in doing
this, but I would not suggest making Hamapil, since this maybe considered arrai
– not kavua sleep. But if he is riding the whole night and will only be
sleeping like this, then the Debritziner Rav (Beer Moshe Vol 7 Kuntras Elektric
114) holds that Hamapil is recited.
[Question?]
I
have a question regarding what is stated in Talmud: "If only one would
pray all day long". How can it be if we have certain time for prayers? Or
the point is only to start at the correct time for one who really prays all day
long? Or if the person has great kavanah even after sof zman pasted he can pray
even out of the certain time? May be because kavanah is more important than
time? (as for example is stated in Talmud that "Ein omdim lehitpalel ela
mitokh koved roch")
Answer:
There certainly a number of interpretations in the
Rishonim but the general consensus is that R. Yochanan is talking about
dovening more than required number of times at the appropriate time
periods, for example two Shmone Esre’s during the time of Shacharis or
two Minchas etc. In particular this applies when a person already prayed once
alone and then came to a shul he can dovin again with congregation according to
R. Yochanan. (Note that in the old times there were many people who always
divined two minchas, one of them nedava as mentioned in Tur and Shulchan Aruch
234 and Arizal gives a Kabbalistic reason why they did not want that three
hours will pass without a prayer).
Now according to Rabonan almost the entire day there
is some prayer one could recite, and even according to Rabbi Yehuda only the
two and a half hours between Shacharis and Mincha are not appropriate for any
prayer.
[Question?]
According
to the letter of law what distance should be between a person and some minyan
so he would be obligated to pray with minyan? And another corresponding
question: what time is one obligated to wait till some minyan will start
praying if he is in the same place where they are about to start.
Answer:
One
is required to attend a minyan that is within 18 minute walking distance and
that is one mil (about 2/3 of a mile), but some say that this distance is
measured in our day according to his transportation possibilities. However if a
person is heading anyway in the direction where the minyan will be he should go
as long as 72 minutes to pray with a minyan. In case he is already in a
synagogue it seems he is required to wait for a minyan for 36 minutes and some
say for 72 minutes.
[Question?]
Is
it permitted while being in some transport for a man to sit between 2 women or
to sit in a way that some woman sits between him and other man.
Answer:
This
is a really hard question. You see there are a number of things mentioned in
the Gemorah that are in some way dangerous and the “sakana” is a type of
segulah, meaning it has no physical explanation. Most of these things are not
brought in the Rambam or Shulchan Aruch at all. Some are brought by the
Achronim. This is also one them, it’s brought by Kitzur Shulchan Aruch and not
by Shulchan Aruch. The main guideline about this and other similar things is
that if most people are not careful about something, the segulish sakana is not
as effective. About this it says “shomer petaim Hashem”, although for something
that is physical sakana we can’t use this rule. So in general in today’s
society it’s practically impossible to be careful about such things and maybe
the same rule can be used.
If
you are still afraid, there is an advice given in some books: to hold something
when you pass between two women. If there is nothing else you have with you,
you can hold your “peahs” - sideburns.
[Question?]
1.
If one travels and makes a change in some city does he have to read Tfilah
haDereh when he get on a second train for example?
2.
If one travels in another city and goes back home in the same day does he have
to say Tfilah haDereh twice a day or only once?
And
what is considered in this case "a day"? Does it matter if one starts
traveling at the artificial day and finishes at night and vice versa?
Answer:
Some of these laws are subject to dispute, and some
depend also on whether you are Sephardi or Ashkenazi. They are generally
discussed in Orach Chaim 110:4-7 and commentators there. According to Mishna
Berura it’s said every day if he stopped his traveling during the night, one
tfeilah is said per day, (but if he did not originally plan to make the second
trip then the tefilah is said one more time on the same day). Some however say
the Tefilah without Chatima starting with the second day. Some altogether say
it without Chatima. When one comes back the same day or at night he does not
say the tefilah again.
[Question?]
So
according to ones who say that Ben Noach who observes the 7 mitzvot not because
they were received from Moshe Rabeinu get share in Olam Haba, Muslims and
Christian (if to say that shituf is permitted to non-Jews) do have share in
Olam haBa?
And
another question: doesn't the first commandment of 7 mitzvot bnei Noach oblige
one to believe in G-d but rather not to curse him?
Answer:
It’s
possible. In fact I once heard from a certain knowledgeable Rav who is very
active in bringing back those Jews who became Christian and is very
knowledgeable in the history of early Christianity that Paul was actually an Orthodox
Jew who was pursuing a double goal: to separate the Jewish Christians away from
Judaism and at the same time to attract non-Jews to keeping the Seven Mitzvos
Bnei Noach through Christianity.
You
are also correct about the second assumption. However it may be that the belief
in Hashem is in some way included in their first Mitzvah. See also Chulin 92b
that Bnei Noach have 30 mitzvos, obviously this means that their 7 mitzvos
include in some way 30 (R. Menachem Azarya in 10 maamarosattempted to explain which 30 mitzvos are
counted here, but he does not count the belief in Hashem as one of them.)
[Question?]
The
main foundation of Torah's truth and Jewish faith is maamad har Sinai. But what
foundation should non-Jews have with regards to 7 mitzvot bnei noah forasmuch
as their forefathers didn't receive Torah? And even if they observe 7 mitzvot
bnei Noah on the basis of the fact that they are fair and correct it's not
enough for having helek leolam haba as Rambam pasak. He wrote that they must
observe them because of the prophecy of Moshe rabeinu.
Answer:
First
of all it’s not clear at all that Rambam’s opinion is that to get a share in
Olam Haba for a Ben Noach he has to observe the 7 mitzvos because they were
received from Moshe Rabeinu. Also note that just as a Jew who is a real Tinok
Shenishba is judged differently by Hashem, so too a non-Jew is certainly not
judged for something he could not fulfill, so Rambam’s words probably apply to
those non-Jews that had sufficient contact with our people. At any rate the
concept of gilgul applies to non-Jews as well and whenever they did not have a
chance to find out about their obligations they can have more and more tries.
Note
also that in general Hashem’s judgment is very complicated and even though we
have some general principles from Talmud Rosh Hashana, Kidushin etc as well as
in Rambam Hilchos Tshuva and Melachim but all these principles are just
something that we can start with, there is really much more especially in the
writings of Mekubalim. For example, according to Arizal, even people who have
“no share in the World to Come” actually do partake in Eternity but on a lower
level than those who do “have a share in the World to Come”. The system of
judgment is very complicated and we don’t fully know it anyway (see also
Pesachim 54b) nor do we have to know as long as we realize there exists TRUE
JUDGE.
[Question?]
Shalom,
I want to know if it is permitted to eat breakfast before going to synagogue on
Shabbat? When I don't eat I get very hungry until it's over. And I know it is
not allowed to suffer on Shabbat. Thank You.
Answer:
In reality according to the letter of the law one
would not be allowed to eat before Shacharit prayer unless one is a sick
person, or if he is so hungry in the morning that he won’t be able to
concentrate. There is however a permission to drink before prayers.
The best advice is to make Kiddush and eat a small
meal between Shacharit and Mussaf. By small meal we mean a meal where one does
not eat more bread or mezonot than the size of an egg, but he can eat fruits
and vegetables as much as he wants (see Orach Chaim 286:3). So if it’s possible
to arrange this, one can prepare for himself in the synagogue building a cup of
grape juice and some cookies (not more than kebeitza) and fruits, and quickly
make Kiddush right after Shacharit and eat either cookies or rely on drinking
the juice itself for Kiddush to be considered in a place of a Seuda. If all of
this is difficult to arrange, some allow eating fruits without Kiddush between
Shacharit and Mussaf (see Kaf Hachaim 286:28).
Another possibility is to get up before Amud Hashachar
(72 minutes before sunrise) and eat then, but I know this is not practical for
most people.
If you live in a neighborhood
where there are a lot of minianim, then a good advice may be to go to an
earlier minian, so you could eat right after dovening or even go home after
Shacharit, eat something and come back to a different minian for Torah reading
and Mussaf. If none of these ideas help, then you need to see if it’s totally
impossible for you to concentrate during Shacharit without eating breakfast
then the Shulchan Aruch mentions (89:4) that if a person is hungry and can't
concentrate he can eat. This is when a person is very hungry (see Mishna Berura
and Shulchan Aruch Harav). However in your case even if you become very
hungry later it would not apply since you are not very hungry in the morning,
but become hungry some time during the Shabbat prayers. Also this only applies
if the person will concentrate well if he does eat (see Beit Yosef).
It is better to pray
Shacharit at home without a minian early enough before you get hungry, and then
after Kiddush and a small meal go to the synagogue and join the congregation in
listening to the repetition of Shmone Esre and the rest of prayers (see Beer
Hetiv 89:11, Biur Halacha starting with words "Vechen", however
in tshuvot of R. Yonasan Shteif, (41) it seems that for a sick person it's
better to eat and then dovin betzibur then dovening alone).
Note that if your
congregation starts the prayers so late that the Shmone Esre is said after 1/3
of the day is over, then at any rate according to most other poskim you are
better of praying Shacharis by yourself before the time expires. This means
that on Shabbat during most of the year you need to start Shacharit around 8:30
or 9:00 at the latest in order to get to Shmone Esre on time.
[Question?]
What
is the law regarding drinking strong drinks with non-Jews? I don't mean yain lo
mevushal but yain mevushal, vodka or beer. I heard that Ramo held that for
example vodka of nowadays is not among the strong drinks that were forbidden by
hazal for drinking with non-Jews. So what is the law? And what leniencies are
there? Thanks.
Answer:
There is a general prohibition in the Talmud (Avoda
Zara 32b) regarding “drinking beer” in a company of non-Jews. Meaning even the
drink that has no problem with “yain nesech” can not be drunk in their company
but you could buy it (if it is kosher) and drink it somewhere else. However
since the Talmud does not explain which other drinks this applies to, we have a
dispute of Rishonim about the scope of this prohibition. According to Rema
(Yore Deah 114:1) this does not apply to “our beer” but only to the “beer” that
existed in the Talmudic times which was made of dates (our beer is made from
barley and similar grains). The Rema does not say anything about vodka, but
Sefer Aruch Hashulchan (114:11) says that it’s permissible to drink vodka with
non-Jews and according to him the Rema would also agree. However many argue
with Rema and say that one should be strict (see Chochmat Adam 66:14; GR”A
114:8) and at any rate Sephardim can not rely on any of these leniencies (see
Kaf Hachaim 114:11, but he permits to drink coffee with non-Jews, while
Chochmat Adam says it’s better to stay away from it). The other leniency that
exists is regarding drinks that are “rare”, meaning expansive and therefore
fall in a category of unusual things that our sages did not forbid (Shulchan
Aruch 114:3). The Aruch Hashulchan lists a number of such drinks, but many of
them are common today and so his leniency may not apply (see Shevet Halevi
2:43).
[Question?]
1.
Is it permitted to pray in a place, not the toilet itself but not so far from
it (for example in a train) where I don't feel any smell but other people do
feel?
2.
The opposite situation - nobody feels the bad smell but me.
3.
The same situation but the majority of people don't feel any smell and only 1
or 2 persons do feel. Will it be permitted to some person who doesn't feel bad
smell to pray in such situation?
Answer:
In
general a person who himself can’t smell but most people do smell, he can not
pray (see Shulchan Aruch 79:1, but this is not so clear, see Biur Halacha there
starting with the word “or” that possibly in case of a person who generally has
some sense of smell or sight the law is not the same as the one who is blind or
can’t smell at all, see however Or Tzion and see Mishna Berura 85:7 that the
one who is accustomed to bad smell because he works with it all the time, still
can’t pray when bad smell is there). However in this case when the smell is
coming from a different room it’s possible that one can be lenient if necessary
as long as he himself does not smell (see Mishna Berura 79:18; see also Kaf
Hachaim 79:20 talking about a different case but it’s possible it applies here
as well.) but a better advice is to use air refresher (see Kaf Hachaim there).
If he is the only one that can smell he should not pray (Questions and Answers
Keren Ledovid 17). If one or two people smell and the majority do not smell,
then we go by majority if he also can’t smell.
All this is theory, but in practice, why can’t he just move away from there?
[Question?]
Orange is not a sharp fruit like onion, right?
Answer:
Orange is not sharp.
[Question?]
1.
If non-kosher onion was lying on a plate has this plate become non-kosher?
2.
Does slicing fruits from the harvest of Shmita year make the knife non-kosher?
Answer:
1.
No, unless it was hot.
2.
No, unless the Shmita fruits are “sharp” (have bitter or strong taste like
radish, onions etc).
[Question?]
Regarding
the question about early praying at Shabat you wrote "Then make yourself a
reminder to dovin, and start the meal at least half an hour before stars."
So
the question is why half an hour? Why not from plag aminha? Or by "at
least" you mean not closer to tzeit akohavim than half ah hour?
Answer:
Yes,
I meant “not closer” than when ½ an hour is left till stars come out, and you
can start after plag ha mincha right away (but it’s good to say Kabalat Shabbat
first. What I meant is that you should dovin after tzeit akohavim. But if you
don’t want to just wait for 2 hours between the time you accept Shabbos and the
time you pray Aravit, you can meanwhile eat the Shabbat meal. So you would then
be making Kidush and eating the meal between the Kabalat Shabbat and the
Aravit. However in such a case, you can not start the meal if less than half an
hour is left till tzeit akohavim, this is the general law not just because of
Shabbat. You are simply not allowed to start large meals on any day within the
last half an hour before tzeit akohavim until you first say Shma and dovin
Aravit.
I
also wrote about a reminder, since even though according to the letter of the
law, as long as you start the meal more than half an hour before tzeit
akohavim, you can continue, still it’s good to have a reminder not to forget to
dovin.
By
the way, regarding dovening at the same time as the congregation, according to
many this does not have to be a congregation in your city. So you can still
find out when some other congregation dovins after tzeit akohavim and try to
dovin at the same time as them…
[Question?]
Regarding
the question about praying maariv when the community takes Shabat upon
themselves earlier and some person is situated at home, you said that one
should still try to wait till tzeit hakohavim. But if he waits it would take
him for example 2.5 hours! Doesn't it change anything? And what about the
conception that if the person isn't praying in minyan anyway he still should
try to pray at the same time when the community is praying. So maybe in such
situation he should pray before tzeit hakohavim but at the same time when the
minyan in his city is praying?
Answer:
Generally
praying on time is more important than praying at the same time as community.
But
if it’s too difficult to wait, let him as his rav.
You
can also do the Shabbos meal after Kabalas Shabbos, and later dovin aravit.
Then
make yourself a reminder to dovin, and start the meal at least half an hour
before stars.
[Question?]
If
I am behind in minyan of shacharis, to give you example, the bal tefilah is saying
kedusha with the minyan, I am holding
a)
anywhere from after borchu… meaning the
bain haprokim until krias shemah
b)
or I am actually in middle of krias shmah
What should I do? Say kedusha with the minyan or not?
Or should I just pause and have in mind, or continue were I am holding
Answer:
First
of all, bain haprokim is considered both between paragraphs of Shma and between
brochos of Shma. In this law however there is no difference if you are bain
haprokim or even if you are in the middle of Krias Shma or in the middle of one
of the brochos.
You answer the phrases: Kadosh … and Baruch … but not
Yimloch … (Mishna Berura 66:17) but according to Kaf Hachaim (66:18) and Baal
Hatanya (in his Sidur) you answer Yimloch … also. According to everybody you
don’t say Nakdishach … and all other in-between phrases.
[Question?]
1.
Is one allowed lekathila to pray Maariv before Shkia without a minyan?
2.
(If the answer to the first question is no) If the only minyan in his city
receives upon themselves Shabat before Shkia and he's not in the synagogue at
this time but forasmuch as it's the only synagogue in his city he's obligated
to start Shabat for himself at the same time, is this man allowed to pray
Maariv before shkia or one should wait till tzeit hakohavim?
Answer:
1. Generally the answer is “no”, but maybe he has some
major reasons? He should discuss his situation with a Rav.
2. He should still try to wait till tzeit hakohavim.
By the way, when the people in the shul accept Shabbos early only a few months
a year because of convenience, then there are opinions that you don't have to
stop work when they do (see Beer Moshe from R. Moshe Stern 2:19 at the end of
the Tshuva). At any rate one can be lenient with the work that is only
forbidden Derabonan, and certainly one can still pray Mincha at home even
though the tzibur already accepted Shabbat. By the way, why is not he in the
synagogue with others?
[Question?]
Hi
Rabbi:
Who
was Josephus? I know that had insight into the background of 1st-century
Judaism and early Christianity.I
believe he lived at that time, more to the question
a)
Was he Jewish?
b)
Does the Talmud talk about him?
c)
So many times we hear people say quotes and from the book Josephus.. what book
is this?Can we get it today?And if yes should a yeshiva person read it?
Answer:
Josephus
was a very controversial “Jewish” historian who would place a great emphasis in
his writing of history on the ruling power, which in his time was descendants
of Herod – an Edomite slave and was generally exploiting the people as
fulfillment of Devarim (28:43) “The foreigner among you will rise higher and
higher and you will descend lower and lower …” There is very little positive
description of sages and their students who were actually the largest portion
of the nation and who are the ancestors of our people today. The Talmud does
not mention Josephus and he apparently belonged to Chitzonim. However some of
his traditions on Torah interpretations may be true since he learned from the
scholars of the time. This is why Daas Sofrim for instance quotes him a lot in
his commentary to Nach. However note, that the Rishonim quote Josephus in
reference to certain historic events and that’s why the Chazon Ish held that
Josephus must have been generally an Orthodox Jew, otherwise according to
Chazon Ish Rashi, Ramban and others would not quote from him. His books include
the Ancient Jewish History based on Tanach and later books until his time, and
the Jewish Wars – covering only the later times and other books. He did not
originally write in Hebrew but today one can get translations of his books into
other languages (they also exist on line in English for free). His books are
not studied in Yeshivah and there is no mitzvah to learn them (but his
descriptions of the Temple
destruction can be read on Tisha BeAv).
Note
that there is also a Sefer Yosifun which is even more controversial than
Josephus and it is claimed that it was originally written by the same author in
Hebrew, but this claim has not been substantiated.
[Question?]
What
custom do we have regarding lighting the candles on Rosh Hodesh? What is the
difference between ashkenazim and sefaradim?
Answer:
There
is certainly no obligations of lighting candles but there are some who light
candles on Rosh Chodesh in honor of the day (see Kaf Hachaim 419:7 and the
sources he brings; also in 263:9 he brings a custom to light 4 candles on Rosh
Chodesh). See also the Sefer “Minhag Yisrael - Torah” by HaRav Yosef Levi
Shlita (I used to dovin with him in the same shul in Borough Park) that brings
in Hilchot Rosh Chodesh (419:3) in the name of Maase Rav (customs of the GR”A
recorded by his student, #151) that they used to have additional candles on
Rosh Chodesh in front of the Chazan. R. Levi brings that some light two candles
on weekdays, three on Rosh Chodesh and 4 on Shabbat and Yom Tov in front of the
amud.
All
these customs are based on the idea that Rosh Chodesh is also called a holiday
in some sense. In fact even though the Torah does not require us to abstain
from work and it does not mention anywhere in regards to Rosh Chodesh: “you
should not do work”, still in the ancient times a custom existed to decrease
work on this day and treat it almost like Chol Hamoed. Apparently this custom
was mainly practiced when the Temples
were standing since on this day additional Karbanot were brought. Today only
some women have a custom to abstain from certain works on this day, but even
some men have various minhagim like the one mentioned above, as well as some
not getting haircuts on this day and also the custom of making a festive meal.
I am not aware of any specific difference between Sephardim and Ashkenazim in
regards to all this, rather the difference is between various people who have
some of these minhagim or do not.