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כן דעת המ"ב בסימן רכה ס"ק ה ובשעה"צ שם וכן דעת הגר"ז בסדר ברכת הנהנין פרק יב יא.

וכן דעת האגרות משה חלק ה סימן מג ס"ק ה ובשות ציץ אליעזר חלק יד כ

ועיין בספר אוצר הברית שמביא בשם הדרשז אוירבך שבימים ראשונים שאי אפשר לזהות בתו משאר תינוקות עדיין אין שייך ראית הבת ואינו אלא כשמיעה ולכן לא לנהגו לברך, ואולי בזמנינו שכבר מרגע הראשון מזהם עם בגדים וסימנים ותמונות, ויש בזה שמחה גדולה ממש לכולי עלמא י לברך, וכן דעת מורני הרב שליט"א

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Question:
According to Maran shlita, on shabbat, would it be permitted to spread a salt and sand mixture in order to melt snow outside one's house if the floor is made up of cement or is there a חשש of בונה?

Many thanks
Answer:

This would be permitted.

There are two potential problems with spreading such a mixture on the walk on Shabbos. One would be the melocho of Boneh which you mentioned. In this regard salt poses no problem as it is will dissolve and by it's nature is only temporary. Sand by it's nature can remain and therefore there are those who are stringent. The Rav's opinion is that the sand is permitted as well. It's presence is clearly temporary and undesirable once the ice is no longer there. See Eruvin 104a, Shulchan Aruch 313:10, and Shmiras Shabbos Khilchisa Chapter 25 footnote 49.

The other issue is that of Molid, the Rabbinic prohibition of changing something from a solid state to a liquid state. However, here the melting is not being done by rushing the snow with his hands, rather it is being caused by the spreading of the salt. While we are generally stringent even for this form of Molid, the Rama in 318:16 writes that in a case of need one may be lenient. This case may also be comparable to what the Gemara describes in Shabbos 42a that when there is a danger in the public domain one may violate the prohibition of muktzeh to remove it, see Rama 308:6. Presumably this would be true of the Rabbinic prohibition of Molid as well.

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Question:
A controversy has recently broken out in America regarding the "International Beit Din for Agunot". Several leading rabbanim have publicly condemned their piskei halacha, in particular one that can be found at this link:

http://www.internationalbeitdin.org/ibd-case-hebrew/5

Does the Gaavad believe that this teshuva, which principally relies on the view of the Ritva that where there no "yichud ha'eidim" took place, any non-kosher eidim who were present at the chupah combine to make the kiddushin invalid, is wrong to the point of illegitimacy?

Answer:

Yes, in the Rav's opinion the above teshuva is incorrect in it's reasoning to rely on the minority opinion of the Ritva, even to release an Agunah. The concept of using "tzirufim", a compilation of rationale to obtain a leniency is also being misused on their part. Only when a leniency has sold basis on an accepted opinion in halacha, are then other opinions used to strengthen the leniency or to compensate for other minor reasons we otherwise would have been stringent. However,when the entire leniency is based on unaccepted opinions in halacha, adding a group of theses opinions together will not validate the ruling.

The website quotes the Rav on some other issues and  makes some very cavalier assumptions that the Rav would probably agree to this psak or another. This is unprofessional and misleading. Before making assumptions on the the matter of permitting Agunot, certainly the Rav should be consulted to obtain his explicit opinion.

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Question:
Shalom alecha Rav,

The Rav has stated clearly that smoking tobacco is an issur gamor, regardless of whether or not it is permitted to smoke on Yom Tov. However, a question arises about smoking marijuana, which shares neither the risk of addiction nor the health risks as tobacco. On the contrary, there are over 1 million patients in the United States who have been prescribed marijuana for a variety of serious conditions including muscular sclerosis, cancer, seizure disorders, and chronic pain.

1. Is it permissible to smoke marijuana for medicinal purposes on Yom Tov?
2. Is it permissible to smoke marijuana on Yom Tov for oneg and simcha, given that the intoxicating effects of marijuana can aid in contemplation and simchas ha-chag, similar to wine?

כתיבה וחתימה טובה
Answer:

While smoking marijuana is widely used for pain treatment of serious illness, this would still not put it into the category of  שוה לכל נפש something considered a common need used by the average person. Hence it would be included in the prohibition of smoking on Yom Tov. There is also no basis for leniency based on considerations of Simchas Hachag.

However, for life threatening diseases such as cancer patients, their medical regimen may be carried out normally on Yom Tov, when necessary. This would include pain relief such as marijuanan as well.

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Question:
I heard it's assur to do business with non-kosher food.True? if so why? dosen't the Torah only forbid Bassar Bechalav?

Also, is there a difference between treif meat mamash and candies or drinks that are mostly from chemicals.

Also, beetsem is there a problem with candies and drinks that have no -hashgach or is it a chumra? because if it's chemicaly processed it's not the origial treif thing that it was taken from in the first palce

Answer:

Yes, this is prohibited. This is issur is found in the seventh perek of Shviis [mishna 3] and detailed in Yoreh Deah 117. Why? The opinion of the Ta"z [ibid. s"k 1] is that this is a Torah prohibition in which case the reason is uopen for explanation, but won't effect the issur. Most rishonim and poskim are of the opinion that this is an issur drabanan. The reason for this gzeira is that we are concerned one who deals with these things may come to eat from them themselves.

The Torah prohibition for Basar Bechalav is for eating, cooking, and benefiting. The above prohibition is of a different nature, not to have a business that deals with these things.

The prohibition of "sechora" [doing business] applies only to non kosher foods which are Biblically prohibited. Food which is only Rabbinically prohibited may be sold. Candies and drinks which contain no obvious non kosher ingredients or an amount which is nullified according to Torah law may be sold.

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Question:

Can a synagogue appoint women as its president or have one sit on its board of committee?

With many thanks.

Answer:

There is no prohibition for a woman to fill one of these positions. However care must be taken to maintain both guidelines of tznius [often a president needs to address the congregation at shul, for a woman to do this would be a breach of traditional synagogue conduct]  and the traditional shul setting [a woman sitting in the "mizrach", even in the woman's section would be a departure from this]. Many if not most of our practices in Shul are deep rooted in our tradition going back thousands of years. Often this kind of appointment is indicative of a desire to change that mesores. However, if the above is kept up, and a woman is fulfilling an administrative position which is to the benefit of the shul, and it is with the agreement of the shul members, there would be no prohibition involved

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בנוהג שבעולם מלך בשר ודם בונה פלטין, אינו בונה אותה מדעת עצמו אלא מדעת אומן, והאומן אינו בונה אותה מדעת עצמו, אלא דיפתראות, ופינקסאות יש לו, לדעת היאך הוא עושה חדרים, היאך הוא עושה פשפשין, כך היה הקב”ה מביט בתורה, ובורא את העולם, והתורה אמרה בראשית ברא אלהים, ואין ראשית אלא תורה, היאך מה דאת אמר  “ה’ קנני ראשית דרכו.”

When a mortal king builds a castle, he does not follow his own whim.  He consults an architect, who prepares architectural designs to plan how each room and each passageway will appear.  So too, when Hashem created the world, He gazed into the Torah, and from it He designed His Creation.[1]  Therefore, it is written, “Bereishis (With the ‘beginning’), God created.”  The Torah is the “beginning”, of which it is said, “Hashem created me at the beginning of His path.”[2]

Hashem created the world using the Torah’s wisdom as His tool and guide, and the Torah letters as the very building blocks of creation.  All dimensions of existence, from the most spiritual plane of atzilus, to the most material plane of asiyah, are formed from the letters of the Torah.

For this reason, our Sages tell us that Betzalel built the Mishkan by “arranging the letters with which the world was made.”[3]  In other words, he made the Mishkan into a microcosmic model of the world, by employing the same letters used in the world’s creation.

Since the world is based on the letters of the Torah, each letter is integral to the world’s continued existence.  Only a tiny dot distinguishes between the letters ה and ח, yet the Midrash tells us that if we were to replace the wordתהלל  (praise) with תחלל (defile) in the verse, “Let every soul praise Hashem” the most heinous blasphemy would result.  The Midrash cites many similar examples, and concludes that the entire world would be destroyed if even one letter of the Torah would be misplaced.[4]

Creation was not just an ancient event, long ago concluded.  “In His kindness, He renews each day the work of creation,” as we say in davening.   The world around us continues to unfold, as Hashem constantly recreates it, based on the novel Torah concepts that are developed throughout the generations.

The Midrash tells us that Avraham Avinu was moved by a spirit of Divine inspiration (ru’ach hakodesh), which enabled him to discover the novel Torah insights that Hashem develops each day.[5]  Avraham gazed deeply into the world around him, and perceived Hashem’s novel Torah concepts as the vivifying force through which the world is renewed.

Until Kabbalas HaTorah, Hashem renewed the world using His own novel Torah concepts.  After Kabbalas HaTorah, this responsibility was entrusted to Bnei Yisrael.   As Torah scholars toil in their studies, delving into the endless depths of the Torah, they provide the building blocks by which Hashem renews the world.  The verse, “All your sons (בניך) shall be students of Hashem,” is interpreted to mean, “All your builders (בוניך) shall be students of Hashem,”[6]to highlight the crucial role of Torah scholars in maintaining creation.

Whereas the world was first created by Hashem’s speech, it is now maintained by our own speech, as we study His holy Torah.[7]  For this reason, Rav Chaim of Volozhin zt”l warned that if there would ever be a single moment in which no Jew anywhere would be studying Torah, the basis for the world’s continued existence would totter, and all creation would crumble into oblivion.[8]

2

The initial cornerstone of the world’s creation was the letter beis from the word “Bereishis,” the first letter in the Torah.  The Yalkut Shimoni explains that this letter stands for “beracha - blessing”, and was therefore uniquely auspicious:

אמר רבי עקיבא אלו עשרים ושנים אותיות שבהן נתנה כל התורה כלה והן חקוקין בעט שלהבת על כתר נורא של הקב”ה ובשעה שבקש לבראות את העולם ירדו ועמדו לפני הקב”ה זה אומר לפניו בי תברא את העולם וזה אומר לפניו בי תברא את העולם. בתחלה נכנס תי”ו לפניו ואמר לפניו רבש”ע רצונך שתברא בי את העולם שבי אתה עתיד ליתן תורה לישראל על ידי משה שנאמר תורה צוה לנו משה. השיב הקב”ה ואמר לאו מפני שאני עתיד לעשות בך רושם על מצחות האנשים שנאמר והתוית תי”ו. מיד יצא מלפניו בפחי נפש. ואחר כך נכנס שי”ן וכן כל אות ואות ואחרי כולן נכנס בי”ת ואמר לפניו רבש”ע רצונך שתברא בי את העולם שבי אומרים בכל יום ברוך ה’ לעולם אמן ואמן. השיב הקב”ה הן ברוך הבא בשם ה’ מיד קבלו הקב”ה וברא בו את העולם בבי”ת שנאמר בראשית ברא.

Rebbe Akiva said: The twenty-two letters of the Torah were engraved with a fiery stylus on the awesome crown of HaKadosh Baruch Hu.  When Hashem sought to create the world, the letters descended before Him, each one begging that the world might be created through it.

First, the letter tav approached and said, “Master of the Universe, create the world with me, since through me You will give the Torah to Bnei Yisrael, as the verse says: ‘Torah was commanded to us by Moshe.’”

Hashem refused tav’s request, since the letter tav was destined to be engraved on the brows of the sinners at the time of the Churban Beis HaMikdash, marking them for destruction.  Dejected by refusal, tav exited, and the letter shin entered in its place, only to meet with similar refusal.  Each letter entered and was dismissed, until finally the letter beis entered and said, “Master of the Universe, create the world with me, since with me You will be praised each day, ‘Baruch Hashem forever, amen and amen.’”

Hashem accepted beis’s proposal, and used it to create the world, as the verse says, “Bereishis (at first), Hashem created.”[9]

The world was created for the glorification of Hashem’s holy Name, as the verse states, “All that is called by My Name, for My honor I created, fashioned and formed it.”[10]  The Jewish people, who are the pinnacle of creation, were also formed for this purpose: “This nation I have created shall tell My praise.”[11]  It is therefore only fitting that the world be created with the letter beis, by which Hashem is praised in the verse, “Baruch Hashem forever, amen and amen.”

The Talmud Yerushalmi[12] offers a slightly variant explanation, that the letter beis was chosen over aleph, since beis stands for beracha (blessing), while aleph stands for arurah(cursed).  Just as aleph precedes beis alphabetically, Hashem’s original intention was to create the world based on a strict system of justice, in which weighty punishment would immediately befall those who sin.  However, Hashem saw that a world run with such severity could not possibly endure.  Therefore, He dismissed the aleph of arurah, and instead chose to use beis to create a world sustained by His blessed mercy.

*

Another reason why the letter beis was chosen to inaugurate the world’s creation, is its numerical equivalent of two, signifying the two worlds of Olam HaZeh (the current world we live in) and Olam HaBah (the World to Come).[13]

Belief in the World to Come is a central tenet of our faith, yet the Torah makes no explicit mention of it anywhere, as the commentaries note and endeavor to explain.  In any case, although no explicit mention is made, a hint towards the existence of the World to Come is found in the very first letter of the Torah.

In a similar vein, another Midrash explains that beis signifies the two times that the world was destined to be destroyed and renewed.  Once by the Flood in the time of Noach, and again in future, in the year 6093.  (The significance of this date is discussed in our commentary to Parshas V’eschanan: “The Heights of the Universe”.)  Beis also signifies the two times that the Beis HaMikdash would be destroyed and rebuilt.

*

The Talmud Yerushalmi offers another reason why the world was created with the letter beis, based on the shape of the letter as it appears in a Sefer Torah:

The Yerushalmi states as follows:

ב

רבי יונה בשם רבי לוי בבי”ת נברא העולם מה בי”ת סתום מכל צדדיו ופתוח מצד אחד כך אין לך רשות לדרוש מה למעלן ומה למטן מה לפנים ומה לאחור אלא מיום שנברא העולם ולבא אומרין לבי”ת מי בראך והוא מראה להן בנקודה ואומר זה שלמעלן ומה שמו והוא מראה להן בנקודה שלאחריו ואומר יי’ שמו אדון שמו

R’ Yonah said in the name of R’ Levi: The world was created with the letter beis … Beis is asked “Who created you?”  It answers by pointing upward towards Hashem.

“What is your Maker’s Name?” it is asked.  It answers by pointing backward towards the letteraleph, and says, “His Name is Adon (Master.)”

Here we see that even the shape of the Hebrew letters have great significance, from which we can learn important lessons regarding the nature of existence.  The Rosh writes in his commentary to Nedarim, “All forms of wisdom and knowledge are hidden in the shapes of the Hebrew letters.”  From them we learn not only philosophical or kabbalistic concepts, but halacha and mussar as well.

There is no end to the depth of the Torah.  “Turn it over and over again, for everything is contained within it.”[14]  May Hashem open our eyes, that we may merit to see the wonders of His holy Torah, and may its study help us to improve ourselves in every way.

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Question:
Our group will be traveling all week without access to a shul. But on Wednesday, we will have access to a Sefer Torah. May we read the keriya that we missed on Monday (and will miss on Thursday) with Berakhot?

Answer:

No, Kriyas Hatorah during the week may be read only on Monday and Thursday.

מקורות וביאורים

בביאור הלכה סימן קל"ה ד"ה שבת מביא דברי העטרת זקנים שציבור שביטלו קריאת התורה ביום שני יש לו תשלומיםביום שלישי לקרוא בתורה עם ברכה. ויסוד הדברים שעיקר תקנת קריה"ת בימי שני וחמישי הוא משום מה שדרשינן בגמרא שאין ללכת ג' ימים בלי קריה"ת, וא"כ כל שלא קרא ביום שני יש להשלים ביום שלישי. אבל עי"ש בב"ה שהאחרונים חלקו על זה ולעולם אין קריה"ת בברכה אלא בשני וחמישי.  והנה, כדברי העטרת זקנים כן מבואר גם     בבן איש חי מובא בכף החיים תרפח ס"ק כה עי"ש. וכן מבואר בדברי התורה תמימה בפרו ברוך שאמר [פירוש על התפילה עמוד קפא] שלעולם כל

התקנה של יום שני וחמישי הוא רק שלא יחסר מזה אבל כל המוסיף לקרוא בעוד ימים שפיר עביד. וכיון שכן הוא דעת כמה פוסקים לכאורה יש להשתדל לקרוא בשאר הימים אמנם בלי ברכה משום דעת החולקים.

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Question:
Bris mila not on 8th day.

Mother had complicated pregnancy, with "separation of the placenta" , this caused much bleeding and several hospital stays during the pregnancy.
The last time was around 37 weeks and the Dr said to induce labor.
Delivery was fine and baby was healthy ,bh.
The bilirubin level however went up, and when it hit 18.6 the baby's Dr ordered to take the baby to the hospital and be put under the lights.
Now the level came down to 11.6 after about 30 hours "under the lights".
If the baby is released on Thursday morning, when should the bris be done? Thursday before shkiya? Friday AM? Wait till Sunday in deference to the Shach's opinion?
Should we wait full 7 days? (is the jaundice to be considered "choleh kol gufo" in this situation!?)
Thank you

Answer:

With bilirubin levels as high as this, the Rav's opinion is that one should wait 7 days from the time the levels dropped to within normal range. If the first test was the one that showed 11.6, the 7 days should be counted from then.

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Question:
In שו"ת מנחת אשר ח"א סי' כט אות ב the Rav seems to say that it is מותר to tear toilet paper on Shabbos. It that his שיטה למעשה?

Thank you.
Answer:

The Rav's intent there is that it does not involve the melacha of מחתך. However there would still bea problem of קורע. In the above tshuva, there is no קורע issue as the tearing is totally destructive. However with toilet paper the tearing creates a useful item which is prohibited. There is a dispute in the Rishonim if this korea, which is productive but not to prepare for sewing, is a Rabbinic or Biblical prohibition.

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Question:
Sholom,

In a community where there is only one Tefillah of Mincha followed by Maariv and a person is late and misses Mincha.

The question is based that there is no Shkia issue and also that the Shmone Essre of Mincha and Mariv are the same (i.e. no Rosh Chodesh etc.)

What is the right approach:

1. Daven Mincha Shmone Essre with the Zibbur`s Mariv Shmone Essre and then Maariv on his own.
2. Daven Mariv with the Zibbur and then add another Shmone Essre which will be without a Minyan.

Many thanks and kol tuv

Answer:

One should daven Minchah, he may do so along with the tzibbur’s maariv. Afterwards he should daven maariv on his own.

Davening with the Tzibbur is not a reason to lchatchila skip Mincha and be forced to daven Tashlumin.

הפוסט Mincha / Mariv הופיע ראשון ב

Question:
Sholom

A question which has halocho lemaysse implications:

The acharoinim argue about the concept of misasseik. R Akiva Eiger`s opinion on the one side who holds its merely a p`tur in korbon whilst many others argue and hold the action is not misyaches to the person at all “vehu ke`maasse koif”

If a person walks out of a reshus hayochid and realises that he has an item in his pocket, the halocho is (based on the dogul mervovoh) to return to one`s original starting point if possible at all. Surely, this akirah and hotzo`oh was an act of missasseik. If so, then, it would not be right to return to the reshus hayochid as therby he would do a masse of hotzo`oh. What is the Rov opinion on this.

Similarly, a similar question could be asked if one lives in a place where there is a valid “Eruv”. If it becomes possul over Shabbos (unbeknown to the community) and people carry relying on the Eruv, surely one could argue they are all considered misasseik. Why, then, does the MB siman 276 s`k 24 call it a “mich`shol” and – more importantly – why is he mattir amirah lenochri to fix the eruv?

I would be very interested in the Rov`s opinion in all this. Please apologise the length of the question.
Many thanks.

Answer:

Walking out into a Rshus Hayachid with something accidently left in one’s pocket is not classified as a misaseik, rather as a shogeg. This was n unintentional act of Hotzaah. He is somewhat responsible for his actions as he should have checked his pockets.

Misaseik refers to someone doing something on purpose, thinking this act is permisible. Such as pulling a vegetable from the ground thinking it is already detached, and it turns out to be attached.

Carrying outside in a place where one think there is an eruv, may be misaseik. This is the opinion of Rav Shlomo Zaman Auerbach, brought in Shmirs Shabbos Khilchisa , CHapter 17,footnote 139. This premise is however arguable as the carrying is not really based on mistaken perception, but rather on a lack of knowledge of an obvious occurrence [the eruv being down].

Even if it is misaseik, many hold this is still maseh aveirah. But even if it is not, it is still clearly a michshol. The Rav’s example of this is someone who was told  they must eat on Yom Kippur to save their life. It turns out to be a mistake. Should we say, let them keep eating as they are performing a mitzvah of Vchai Bahem, or at least they are misaseik. Certainly not. While misaseik might not be a punishable act, doing something which by it’s nature is an aveirah in the Torah is always considered a michshol. For that we are required to stop it with whatever means we have.

הפוסט Misasseik הופיע ראשון ב

Question:
Someone said one can kasher a stove by putting on the fires for ten minutes,other say less, is that true? My father zl would blow torch it .

he also said one can use a non-kosher stove or oven if the food is double or triple wrapped. is that true?

thank you for your help

Answer:

Yes, metal stove top grates can be burnt out with the fire of the stove. A blech should be put on the stove and all the fires should be lit for about 10 minutes. This is sufficient for libun kal, see Mishna Brura 451:34 that for a stove top libun kal is enough, as the food doesn’t directly touch the stove top, only the pot.

Food which is double wrapped may be cooked in a non kosher oven. The pan should also not be placed n the non kosher grates, so if the wrapping is not on the bottom as well, the pan should be placed on a piece of tin foil.

הפוסט kashering stove and oven הופיע ראשון ב

Question:
Shalom alecha Rav,

Moreinu haRav has written about soldiers removing their tallis katan during compulsory training exercises. I am wondering about voluntary exercise, such as jogging or biking, in which a person works up a considerable sweat. Is it permissible to remove one’s tallis katan before exercising?

Answer:

Yes, if the tzitzis are causing extreme dicomfort one may remove them for exercise. The concern is only when one remove’s them without good reaso, which is perceived as belittling the mitzvah.

תשובת מורנו הרב

חייל המתאמן אימונים קשים ועליו לרוץ כמה קילומטרים בחום היום כאשר מטען כבד על גבו, ושאלתו בפיו האם מותר לו לפשוט את הציצית באות השעה, כיון שלדבריו כל תוספת לבוש מכבידה עליו מאוד.

ונחזה אנן.

הנה כבר כתב הטור (בסימן כ”ד) דאעפ”י שאין האדם מצווה ללבוש ד’ כנפות כדי להטיל ציצית בכנפי הכסות וכל עוד לא לבש ד’ כנפות אינו מחוייב בציצית, מ”מ ראוי ונכון שיהיה כל אדם זהיר וזריז לקיים מצות ציצית וילבש טלית קטן מצוייצת, כיון שעיקר מצוה זו בזכירת כל המצוות כולן, וכ”כ השו”ע (שם ס”א).

ועוד מבואר במנחות (מ”א ע”א) דבעידנא דריתחא ענשינן אביטול מצות ציצית, ובמק”א דנתי אם כלל זה נאמר רק במצות ציצית משום חשיבותה וכדברי הטור הנ”ל, או שמא כלל הוא בכל מצוות עשה התלויות במעשה הרשויות (המכונות מצוות קיומיות) דאף שהנמנע מלהתחייב בהן אין עבירה בידו ואין בהימנעותו ביטול מצות עשה, מ”מ ראוי לאדם לחבב את המצוות ולרדוף אחריהן, וכמ”ש חכם לב יקח מצוות (משלי י’ ט’), וכך אמרו באבות (פ”ד מ”ב) הוי רץ לדבר מצוה ובורח מן העבירה, וכל שלא עשה כן נענש בעידנא דריתחא.

ואעפ”כ נראה דבמקום צער וטורח אין בזה קפידא ואינו נענש אף לא בעידנא דריתחא. דכבר כתבו התוס’ בערכין (ב’ ע”ב ד”ה הכל חייבין בציצית) דאין זה אלא כאשר נהגו כו”ע ללבוש ציצית ומשו”כ “איכא עונש למי שמשנה אותו להיפטר”, משא”כ בזמה”ז כאשר רוב הבגדים אין בהן ד”כ.

ומבואר מדבריהם דאין העונש אלא משום שנראה כמזלזל במצוה כנגד המנהג המקובל, ולפי”ז מסתבר דכאשר אינו נמנע מלבישת הציצית אלא במצב קיצוני שיש בו צער מופלג וקושי גדול אין קפידא.

אך אף אם יש טעם דבכה”ג לא אמרו דענשינן אעשה, עדיין יש לטעון דאין להמנע מציצית משום דברי הטור שיש לכל אדם להיות זהיר וזריז במצוה נשגבה זו.

ועדיין נראה דאף דברי הטור הרי אינם אלא מדת חסידות והנהגה ראויה, אבל לא חיוב מעיקר הדין, בא וראה את לשון הרמב”ם (פ”ג מהל’ ציצית הלכה י”א) שכבר הקדים את הטור בעיקר דבריו, וז”ל:

“אע”פ שאין אדם מחוייב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו אלא לעולם ישתדל להיות עטוף בכסות המחוייבת בציצית כדי שיקיים מצוה זו”.

הרי לן דאין ראוי לחסיד להשתמט ממצוה זו, ולמדנו מדבריו דמדת חסידות היא, ולפיכך נראה דכאשר מדובר בצער ובסבל ובענין מקרי, אבל אין כאן זלזול במצוה חביבה וחשובה זו אין בכך קפידא.

והנה מבואר בשו”ע (או”ח קכ”ח סעיף ד’) דכהנים שאינם רוצים לעלות לדוכן צריכים לצאת לפני רצה, ובמשנ”ב שם (ס”ק י”ב) הביא את דברי הרא”ש דמיירי בכהן שהוא חלש אבל בחנם אין לבטל מצוה זו אף אם יצא לפני רצה ובבה”ל (שם ד”ה או אם) דאיסור עפ”י דברי הגמ’ בקידושין (ל”ג ע”א) יכול יעצום עיניו ת”ל ויראת מאלקיך”, הרי דאסור לאדם לעשות טצדקי כדי להיפטר ממצות עשה, עי”ש.

אך מ”מ חזינן דאם חלש הוא מותר דאין איסור אלא בפוטר עצמו מתוך זלזול במצוה ללא סיבה ראויה. וכך נראה גם בני”ד דאם מחמת סבל וצער פושט הוא את הציצית אין בזה קפידא.

אמנם נראה פשוט דמדת חסידות יש בכל ענין ואופן ולפום צערא אגרא, ועיין בציץ אליעזר (חלק י”ד סימן מ”ט, וע”ע מש”כ בח”ח סימן ד’) שהביא ממהר”י אלגאזי שדחה את מנהגם של אלה שפושטים את הציצית בימים החמים, מ”מ בני”ד דמדובר במצב קיצוני של מאמץ ולא בימים חמים גרידא נראה דהמקיל לא הפסיד.

הפוסט Tzitzis when exercising הופיע ראשון ב

Question:
Is it mutar for a person to exercise before davening if the purpose of the workout is for mental reasons (less stress, get himself awake, full healthy, etc.)?
Answer:

Yes, if it gets him into a better state of mind and body, this is considered for the sake of davening and is permitted.

מקורות וביאורים

בסימן פט סעיף ד מבואר דכל שצריך לאכול ולשתות לפני תפילה מחמת רפואה או שאי אפשר להתפלל עם כוונה אלא אם אוכל ושותה מותר לו לאכול. וא”כ הוא הדין שאר צרכי גופו שהם לתועלת התפילה לעורר אותו וליישב דעתו עליו. ועי’ שו”ת רבבות אפרים ה – לט שמתיר התעמלות לפני תפילה למי שאין לו פנאי באר היום דהוי כצרכי רפואה שמותר.  ועוד יש לדון בזה להתירא משום אם יש לו זמן קבוע להתפלל ועדיין לא הגיע זמן תפילה זו יש אומרים שאין עליו איסור לעסיק בשאר דברים. וגם טוב להגיד ברכות השחר לפני כן, עיין שם בסעיף ג’ שמביא הרמא דעת התרומת הדשן שגם על ידי מקצת ברכות מותר לו לעסוק בצרכיו.

הפוסט Excercising before davening הופיע ראשון ב

Question:
shalom. there has been some publicity here in london recently about retzuot for tefillin where the black “paint” peels off like a layer of plastic. what is the rav’s view on such retzuot and do they need to be replaced?
Answer:

Paint peeling off may not invalidate the teffilin, There is a machlokes between the Noda Beyhuda and Chaye Adam with regards to thick paint that is peelable from the tefillin. However in the past year the market has been flooded with pasul retzuos. They were never painted, rather a plastic was glued on. More than that these retzuos have no hashgacha on the ibud of the skins and even of the source of the leather. These issues an certainly invalidate the retzuos according to all opinions. One who has concern for his retzuos should have them checked by someone familiar with retzuos, and one who has these retzuos should have them switched immediately.

הפוסט tefillin retzuot הופיע ראשון ב

Question:
I received the following question from a doctor:
Dear Rabbi,
One of my patients is a Jewish man from the area who went on a dating service and made contact with a woman who was not Jewish. It turns out that this Gentile lady is also a patient of mine. In their conversation she learned that I was familiar with this particular Jewish man and she is asking me whether he is nice and kind.
Am I permitted to lie and say that he is a terrible person and that she should avoid him at all cost…Lashon Hara

Answer:

If it would be clear that by lying and slandering this person it would in fact save him from this sin, this would override the prohibition of loshon hara. However, for a number of reasons this would not seem to be the case. Perhaps she will report back to the man and this will lead to a chilul Hashem and not separate the two. Even if the two separate he will likely find another non Jewish woman. Being that it is very likely there will be no gain, the doctor should not lie. He can answer honestly, and if possible mention that by Jewish law this is prohibited behavior.

הפוסט Loshon hora to prevent someone sinning הופיע ראשון ב

Question:
Sholom

The MB (siman 223) is famously mechadesh that one makes a Shehecheyone when one has a daughter – many poiskim argue, R Shlomo Zalman and R Elyashiv amongst others..

What is Moreinu`s opinion in this matter, and does it make a difference if
a. its a first daughter?
b. he is personally genuinely exceedingly happy for the safe birth?

Answer:

One may make a Shehechiyanu upon the birth of a daughter.

מקורות 

כן דעת המ”ב בסימן רכה ס”ק ה ובשעה”צ שם וכן דעת הגר”ז בסדר ברכת הנהנין פרק יב יא.

וכן דעת האגרות משה חלק ה סימן מג ס”ק ה ובשות ציץ אליעזר חלק יד כ

ועיין בספר אוצר הברית שמביא בשם הדרשז אוירבך שבימים ראשונים שאי אפשר לזהות בתו משאר תינוקות עדיין אין שייך ראית הבת ואינו אלא כשמיעה ולכן לא לנהגו לברך, ואולי בזמנינו שכבר מרגע הראשון מזהם עם בגדים וסימנים ותמונות, ויש בזה שמחה גדולה ממש לכולי עלמא י לברך, וכן דעת מורני הרב שליט”א

הפוסט Shehecheyanu for Leidas Bas הופיע ראשון ב