I live in Israel and purchased for an individual an airline ticket to the United States of a sum of 4000 shekel using my Israeli credit card. I asked them to pay me back in dollars and to deposit it into my US account while they are in America. Is there any issue of Ribis interest involved in doing so?[1]

Depends. If the condition is to pay back the dollars in accordance to the rate at the time of the purchase of the airline ticket, then it is forbidden to do so unless a number of conditions are fulfilled.[2] However, if the condition is the pay back the dollars in accordance to the value of the Shekel to the dollar at the time of paying it back, then it is permitted to do so.[3] Thus, if at the time of the purchase of the airline ticket the dollar was worth 4 NIS, for a total debt of $1000, while if at the time that he pays back the loan by depositing the money in your bank account the dollar is worth 3.8 or 4.2 to the NIS, then he is to pay back in accordance to the current value of the dollar to the NIS, and not in accordance to the original value at the time of the loan. In such a case it is possible that the lender will receive more or less dollars then the dollar value of the loan at the original time that the loan was given. However, he will receive the same amount of NIS, or value of NIS, that was lent originally, not more and not less, and hence it is not interest.

To note, however, that this only works in this case that the loan took place in the current country’s currency which is NIS in Israel, and will be paid back with the currency of the country that the payback is taking place which is US dollars in the United States. However, if he will be paying back dollars while still in Israel, then the above conditions must be fulfilled.[4]

[1] See Bris Pinchas chapter 16

[2] See Michaber Y.D. 175:4; Bris Pinchas 16:12; 20; Toras Ribis 19:16; Bris Yehuda 20 footnote 29

[3] Bris Pinchas 16:6 and 20; Machaneh Efraim 27; Maharam Alshich 129; Chazon Ish 72:6;

[4] See Bris Pinchas 16:12

Should one rejoice when his enemy is killed? I have heard conflicting statements regarding this from Chazal and scripture?[1]

It is true that there are two conflicting statements written in Scripture regarding if one should rejoice when his enemy falls. In one area in Scripture[2] it states that one should not rejoice when his enemy falls, while in a6nother area in Scripture[3] it states that when the wicked are lost one should celebrate. Likewise, we find a conflict regarding this matter in Talmudic and Midrashic sources. The Talmud[4] states that Mordechai kicked the body of Haman and when he was told the verse that one should not rejoice when his enemy falls Mordechai responded that this only refers to a Jew and not to a Gentile. On the other hand, the Talmud[5] states that God prevented the Angels from singing praise on the day of Kerias Yam Suf “as how can praise be sung when the work of my hands are drowning.” Similarly, the Midrash[6] and some Poskim[7] write that it is for this reason that we do not recite Hallel on the seventh day of Pesach, as one should not rejoice when one’s enemy falls, hence implying that the verse applies even to Gentiles.

Some resolve this by saying that while it applies to Gentiles it does not apply to those who come from Amaleik.[8] Others explain that it only applies by enemies who do not cause harm and damage to the public however enemies who cause harm and damage to the public, one may rejoice by their fall.[9] Some explain that the restriction is only against singing the Hallel out of one’s rejoicing, however other songs and celebrations may take place.[10] Alternatively, the restriction is in heaven, as God does not rejoice when His creations are killed, however the Jewish people below may rejoice when their enemies fall.[11]

[1] See Avnei Pina 2:188

[2] Mishlei 24:17

[3] Mishlei 11:10; Tehillim 58:11

[4] Megillah 16a

[5] Sanhedrin 39b

[6] Midrash Harninu Parshas Sukkah, brought in Poskim in next footnote; pesikta of Rav Kehana 29; Yalkut Shimoni Emor Remez 654

[7] Taz 490:3; Beis Yosef 490:4; Shibulei Haleket 174; M”B 490:7; Omitted from Admur 490:6; See Chavos Yair 225

[8] Beniyahu on Sanhedrin ibid

[9] Sefer Chassidim 187

[10] See Maharsha Sanhedrin ibid; Chok Yaakov 490:9

[11] See Chok Yaakov ibid

I am overly joyful and grateful over the miracle that God made with the sudden death of the Haman of the generation and his helper? May I omit Tachanun due to my joy?[1]

If your abundance of joy and gratefulness to God prevents you from saying Tachanun, in my opinion you have upon whom to rely for omitting it. To note, that this Monday is part of the days of Bahab of which many are accustomed to fast and recite Selichos [although this is not the Chabad custom], and Beis Din Rabbanei Chabad of Eretz Yisrael established this day as a day of extra prayer. Practically, while certainly a great miracle was done and we must be grateful to Hashem and openly show gratitude for the miracle, nonetheless, the implications are unclear, and hence it is not a clear Hatzalah for us to establish it as a Yom Neis in which we should all omit Tachanun.

[1] See Lev Chaim 3:150; Kaf Hachaim 218:9 [see there that in Baghdad they do not say Tachanun on the 11th of Av because they were saved from the king of Persia]; Tzitz Eliezer 10:10; Koveitz Hearos Ubiurim 1299 p. 184