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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5765 - The True Tu Bishvat.
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Q. Kvod Horav. When is the correct time to make our seuda of Tu Bishvat, on the night before or on the day?
A. On question 5295 we wrote the following – Q. The people of our shul have a tradition to make a seuda for Tu Bishvat in which the customary fruits are served. Can they make the Seuda on the night (Sunday this year 2026) or does it have to be during the (Monday) day? (They usually do it between Mincha and Maariv).
A. Since Tu bishvat or the 15th of Shevat is a Jewish holiday occurring on the 15th day of the Hebrew month of Shevat. Sunday night is already time to celebrate. (this year 2026).
It is also called Rosh HaShanah LeiIlanot (ראש השנה לאילנות), literally “New Year of the Trees.” In principle one should wait until proper night time to comply with the traditions involved. Yet Maariv could be said after the meal ended.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/18/2026 10:26 PM |
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#5764 – A Blessed Rosh Chodesh!
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- Q. Dearest Rov and Halacha leader Shlit’a. In a few days will Iy”H Rosh Chodesh Shvat and I heard that this Rosh Chodesh carries special Bracha and great blessings.
My child requires an important medical operation, is it better to do it on that day?
A. Consult with the doctors if it can wait. Yet, indeed many Sefarim write that the title Shevat stands for the Hebrew expression Shenishma Besurot Tovot, that we should be blessed to share good tidings. And indeed it is considered a blessed Rosh Chodesh. We wish you all blessings and wishes for a prompt Refuah Shleima.
How appropriate is the month that celebrates the blessings of abundance, new life, and importance of the Torah.
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Posted 1/18/2026 7:48 PM |
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#5763 T’u Bishvat - The Labor on One’s Fruits
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Ask Bo 86. Q. Rov Shlit’a. You explained last year very nicely in the Shul Shiur the way how to comply with the tradition of eating fruits on Tu Bishvat, I won’t be is Shul this year could you pleasi kindly email it to me. Thank you greatly.
A. On question 4632 we wrote:
“Q. Why and when is it best to eat the fruits on T’u Bishvat, the night before or during the day? Before the seuda, during, or after the seuda? Should one encourage making a seuda for chinuch of children?”
We answered: “The tradition to eat fruits on Tu Bishvat is not very ancient. It is first mentioned on Tikun Isoschor, and it goes back only to the times of the Bais Yosef. Mogen Arohom (131: 16) does mention it.
It is strongly upheld by the Sephardi communities, and followers of the traditions of the Arizal. who observe it as a very saintly and special day and consider the minhogim as a great and important avoda or holy labor.
Followers of the Arizal also eat a minimum of 12 to 15 fruits (Maharam Hagiz). Some maintain that 30 different fruits should be consumed. (Even Yisroel p. 28). Others opine that one should try all fruits available at that location. (Mekor Chaim 684).
Bnei Yissochor writes that our sources refer to Tu B’Shevat as the “New Year of the Tree”, (Mishna Rosh Hashana 2a) in the singular.
This implies that while Tu Bishvat is the New Year of all trees, we are to concentrate on one tree in particular, the one that provides the esrog for Sukos. There is a tradition, to pray on this day to have the privilege of acquiring a beautiful esrog. There is also a minhag to preserve the esrog in jam or to create a liquor from it, and to eat it or drink it on Tu Bishvat.
Chasidim and Kabbalists also prepare a seuda, a “tish” or a sort of “Seder Night” on Tu Bishvat, over four cups of wine, light candles and have a seder plate with different types of fruits. (See question 453 in regards to fruits from Eretz Yisroel, see also Nitei Gavriel 4: 2; n. 4).
On question 1256 in regards to when to to eat the fruits, we wrote; Poskim mention to eat them at the end of the seuda (Ohr Zarua 2: 21, Darchei Moshe O.H. 149: 4, Magen Avrohom, Biur Halacha ibid. Nitei Gavriel ”“ Purim 9: 2) so they are included in Birchas Hamazon (Tosafos Brochos 41b) and when it is Shabbos to avoid spoiling the appetite for the Shabbos meal.
When in Shabbos, Horav Shlomo Miller’s Shlit’a opinion is that if one has young children and is concerned that they will not be awake at the end of the seuda, he may eat them after hamotzi.
Horav Shlomo Miller’s Shlit’a opinion is that one should maintain the minhogim and traditions of his family or the community he belongs.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/18/2026 1:09 PM |
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#5762 – More Intimate Purity Cure Needed
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- Q. See question above. Another explanation to the above question is because Shovavim falls after the winter solstice, which is when the days start to get longer.
This relates to a story recounted in Avodah Zara 8a: after Adam sinned, he observed that the days were getting shorter and feared that his disobedience to God had brought about the end of the world.
Once the winter solstice passed, he saw the days getting longer again and was relieved. Such is the natural order of the world, but it is also symbolic of his repentance being accepted.) Accordingly, the period of increasing daylight is seen as an auspicious time.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:57 AM |
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#5761 – Intimate Purity Cure
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- Q. Honorable Rabbi. Thank again so much for your fast answer.
I have another question. I have noticed that the knowledgeable people in our shul refer to the above chapters as a cure for thoughts of sexual impurity and to laxity in the laws of family purity. Why and what is the connection to these chapters?
A. “Shovavim” is a word found twice in sefer Yirmiyahu (the book of Jeremiah) chapter 3 – in verses 14 and 22, as part of the phrase shuvu banim shovavim. This is typically translated as “return, backsliding children,” though the meaning is really more along the lines of “wayward” or “troublemaking.”
In any event, the implication is clear: the Navi (prophet) is telling us that we’re not acting as we should and that we should repent. Accordingly, the Shovavim period is one of intensified teshuvah (repentance) and tikkun (rectification) for personal shortcomings, particularly those of a sexual nature.
The above can range from such matters as unclean thoughts to laxity in the laws of family purity.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:52 AM |
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#5760 On The Right Time?
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- - Q. Honorable Rabbi. Thank you so much for your fast answer. I still have some more questions. First one; What is the reason Shovavim is kept at this time of the year?
A. The reason is that the parshiot of Shemos. Va’eira. Bo. Beshalach. Yisro. Mishpatim, are the first six sedras in sefer Shemos (the book of Exodus), which are read in the winter months, between Chanukah and Purim.
In Hebrew, their initial letters spell the word “shovavim,” which is the name by which this period is known.
Another explanation is because Shovavim falls after the winter solstice, which is when the days start to get longer.
This relates to a story recounted in Avodah Zara 8a: after Adam sinned, he observed that the days were getting shorter and feared that his disobedience to God had brought about the end of the world. Once the winter solstice passed, he saw the days getting longer again and was relieved. (Such is the natural order of the world, but it is also symbolic of his repentance being accepted.)
As we mentioned on question above the period of increasing daylight is seen as an auspicious time.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:48 AM |
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#5759 -The Shovaim Meaning
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- Q. Honorable Rabbi. In our new shul we have a number of different groups that have joined together and have different traditions and customs. Many disagree as to what to do during the Shovavim period. Firstly what is really Shovavim?
A. On a similar question (5289) we wrote:
– Q. Dear Rov Shlit’a: I overheard in our shul that we are now at the very special time of the year known as Shovavim. What exactly is the time period of Shovavim? And what does it mean? Why is it so special?A.
Shovavim is the word that represents the first letters of the Parshios of Shemos, Va’eira, Bo. Beshalach, Yisro, Mishpaoim. These are the first six sedras (weekly reading chapters) of the Shemos Sefer (or the book of Exodus), which are read in the end of the winter months.
“Shovavim” is a word also found twice in sefer Yermiyahu (the book of Jeremiah) chapter 3 – in verses 14 and 22, as part of the pasuk “shuvu banim shovavim,”. Or “return, lapsing or troublemaking sons,” Accordingly, the Shovavim period is one of intensified teshuvah (repentance) and tikkun (purification) for personal defects and sins especially those of a sexual nature. Sefarim write that this can range from such matters as unclean thoughts to laxity in the laws of family purity.
Why is Shovavim particular to this time and period? Some maintain that is related to the theme of the Torah portions read over the course of these weeks. We read about how the Jews were exiled in Egypt, where they became entrenched in extreme immorality and sank to the lowest depths of impurity.
Nevertheless, they were able to be redeemed and ended up traveling to Sinai, where they succeeded in receiving the Holy Torah. Also as this particular time precedes the great happiness of Purim and Pesach, it carries an essential and inspiring message of bouncing back from deep impurity to the greatest spiritual heights of the YamimTovim that prepare us to Kabalath Hatorah.
Another explanation is because Shovavim falls after the winter solstice, which is when the days start to get longer. This relates to a story recounted in Avodah Zara 8a: after Adam sinned, he observed that the days were getting shorter and feared that his disobedience to God had brought about the end of the world.
Once the winter solstice passed, he saw the days getting longer again and was relieved. (Such is the natural order of the world, but it is also symbolic of his repentance being accepted.) Accordingly, the period of increasing daylight is seen as an auspicious time.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:42 AM |
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#5758 – Learning about the New Torah Learning?
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- Q. See question above. Could Torah learned by such artificial new methods be used on Shabbat? What if it cannot be disconected or removed?
A. As mentioned on the above questions, this truly new and revolutionary Torah knowledge and the learning process is just beginning to be calculated, ruled and explained by our Great known Poskim.
IY”H further totally new ideas, fresh Halacha implications b”n will be presented Be”H.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:34 AM |
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#5757 – Torah Learning for the New Torah Learning
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- Q. see questions above.
I read a Teshuva from the Rov, that the above artificial memory that is similar to AI, cannot be used for deciding Halacha questions and rulings. Can it be used just for learning and teaching Torah? Why would it be different from books or the computers so commonly used today?
A. As mentioned on the above question, the matter is still in development by our Poskim and although it is incredibly important, it will take time to gain the correct approach.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:28 AM |
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#5756 The Truly New Torah Learning!
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- Q. Can Torah knowledge gained by the the new proposed artificial memory implanted in the brain or connected to it be used, and does one then comply with it the Mitzva of learning Torah?
A. This is a really truly revolutionary idea and Shaila that has very extensive and radical implications for the future, and requires a great amount of reckoning and calculation of the many issues involved.
There are some ideas already written about it by some Poskim and Rabbis, also presented and reviewed by us. Iy’H with Hashem’s blessing, as we are also involved in this extreme new face of Torah learning and knowledge and its outstanding implications, some important Shailos and answers will Iy’H Be”H follow.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:21 AM |
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#5755 – More Review to This View
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- Q. See question above. If one has already an implanted Bionic eye, can he used during Shabbat? If it cannot, should it be disconnected?
A. Some Poskim are usually lenient in such a case. Horav Shlomo Miller's Shlit"a opinion is that the Shaila still needs further review.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:14 AM |
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#5754 - The Gigantic New Incoming Waves
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- Q. Can one use a Bionic eye on Shabbat?
A. On question 3545 (May 26, 2022) we wrote:
Q. Dear Rabbi, I think it is likely that this is the first time this question is being asked. We live in a changing world. Totally deaf people can now hear using Cochlear implants. Born blind or people missing eyes, can now see at least partially for the first time.
A new implant for blind people connects directly into the brain successfully bypassing the eyes and allows rudimentary vision. (aarp.org). Even brain waves are used already by paraplegics to move wheel chairs. No doubt in the not so far future we will be able to communicate with others using just those brain waves. Today we are able to zoom and participate in a shiur with others, in the future we likely be able to share not only sights and sound, but taste and smell too.
My question is, will one have to recite a bracha on those flavors, smells and tastes he experiences. And if they bring joy to us, will they be considered similar to a Seuda that if done on Chol Hamoed complies with the mitzvah of Simchas Yom Tov or any other expression of Simcha?
A. In regard to Cochlear implants on question 3306 we wrote that Horav Shlomo Miller’s Shlit”a opinion is that one does not comply with the mitzvah of listening to the Shofar or listening to the Megila, while using them.
Horav Dovid Pam Shlit”a maintains that one would likely not have to recite a Brocho when experiencing a similar taste to food since after all it is only in one’s mind.
As far a Simchas Yom Tov is concerned, since our Sages specify that it has to be created with real meat or wine, one would also not comply. However, for just being in joy such as Marbim Besimcha in Adar, it is possible that one may indeed comply.
Rabbi A. Bartfeld as advised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a
May 26, 2022
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 11:07 AM |
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#5753 – An Eye (bionic) For an Eye?
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- Q. Dearest Rabbi, Long Life. My father who you well know has recently practically lost a lot of his eyesight as you also well know. He is still able to read from time to time, to his great pleasure the Torah during the week. He is considering getting a visual prosthesis that is called a "bionic eye.” He wants to know if it works will he be able to read the Torah again?
A. As described in Wikipedia a bionic eye is a surgically implanted electronic device, that can help people with vision loss. It is also delineated as a visual prosthesis, and is basically a visual device intended to restore functional vision in those with partial or total blindness.
Many devices have been developed, usually modeled on the cochlear implant or bionic ear devices, a type of neural prosthesis in use since the mid-1980s. The basic new idea of using electrical current to electrically stimulate the retina or the visual cortex to provide sight dates back even to the 18th century.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 10:59 AM |
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#5752 – All The Blessings are For the Bride!!!
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- Q. Does Shabbos Shevah Brochos belong to the kallah?
A. On question 110 we wrote: Q. How Chashuv is the idea that Shabbos Shevah Brochos belongs to the kallah? Is there an obligation on the family of the Kallah to pay for it even if they are not the hosts?
A. According to the Shulchan Oruch (E.H. 64, 4) it is the Choson’s obligation to provide the wedding seudoh. However, today there are different customs; mostly the various expenses are split between the parties. (see Oruch Hashulchon ibid. 12, and Oitzer Hapoiskim ibid. f.n. 19).
There is no obligation to do Sheva Brochos the rest of the seven days if there is no minyan, ponim chadoshos or it cannot be afforded. (See: Yam Shel Shloimo, Kesuvos 1,12). Chasam Soifer (E.H. 1,122) mentions that in Krakow, in his time, they only had one Sheva Brochos. Today’s tradition is to do all seven.
Nitey Gavriel (Nessuin 2,83,15) mentions in the name of the Itur, that in days past it was the Kalla’s family expense. This was presumably, due to the fact that the new couple would abode with them. Today, he writes, they mostly allocate and divide them between families and friends. The main issue is to share fairly in Sholom and mutual understanding. No reference is made as to why Shabbos should be different.
There is however, an indication in Talmud Yerushalmi (Beitzo 5,2) of Rebbi arranging a seudoh for his son Rabbi Shimon in Shabbos.
Horav Shlomo Miller’s Shlit”a opinion is that Shabbos is not unlike the other Sheva Brochos days in this respect, and it should be allocated by mutual and peaceful agreement.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a.
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Posted 1/16/2026 10:56 AM |
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#5751 – The Shabbat Real Wedding Meal?
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- Q. Hon. Rabbi Shlit’a. I attended recently a Seuda Shlishit during a very enjoyable Shabbat that was dedicated to the seven days after a wedding meals and used also as Sheva Brachot meal enjoying the presence of our great shul newlywed.
It was mentioned that although we don’t necessary say any Divrei Torah then, on this ocacion it was essential, why?
A. In Halacha Shabbos and Yom Tov meals count also as the needed Ponim Chadashot even if no new people show up. This is true for the meal at night and the one during the day. However, the Seuda Shlishit is on question if it counts as Ponim Chadashot. Ashkenazim hold that if the Chatan delivers a dvar Torah it is counted as Ponim Chadashot. Sephardim disagree. (Shulchan Aruch and Rama (E.H. 62: 8), Chochmas Odom 129:5, Yalkut Yosef (Sova Semachot 1:17:28).
Rema E.H. 62:8 writes that the minhag is to recite sheva brachot at seuda shelishit. He is unsure if the reason for that minhag is that usually there are panim chadashot who show up or that there's a drasha, which is like panim chadashot. Chochmas Odom 129:5 accepts the second theory of Rama above, that as long as the chatan gives a drasha then, that counts as ponim chadashot. Pischei Teshuva 62:16 quotes Rema Mpano who holds that seuda shelishit is always considered panim chadashot.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/11/2026 12:32 PM |
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#5750 A Fresh New Face?
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- Q. See questions above. Can one who is not yet Bar Mitzva be counted for Panim Chadashot?
A. One who is not yet Bar Mitzva should not be counted for Ponim Chadoshos, even if he is already distinguished and a descendant of great people (Nitei Gavriel 87: 4).
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/10/2026 8:23 PM |
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#5749 – The Bread of the Matter!
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- Q. See questions above. Do you need ten people to eat bread in order to recite Sheva Brochos?
A. In principle it is preferable that at least ten of the attendees should eat bread. (Shoel U’Meishiv Telisa’ah 1:198, Yabia Omer E.H. 3:11:6, Yalkut Yosef (Sova Semachot 1:16:4).
However, many Poskim allow sheva brachot to be recited even if only seven men ate bread, and some poskim even permit sheva brachot to be said if only three people ate bread, as long as there is a minyan in attendance. (See Pischei Teshuva 62: 8, Nitai Gavriel, Nesuin 102:2, Yabia Omer EH 3:11:6, and Otzar Haposkim 62:25:5 Either way, the bride and groom themselves had to eate bread. (Yabia Omer 6: 10:9, Tzitz Eliezer 13: 99:4, Otzar Haposkim 62: 25:6 ).
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/10/2026 8:19 PM |
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#5748 5748 – The Chosen Chazan?
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- Q. Can one pearson recite all the Sheva Brachot, if he is a Chazan and sings nicely?
A. Actually many Poskim believe that the same person must recite all of the brachot. See Shaarei Efraim on Hilchos Keriyas haTorah Shaar 9 Pischei Shearim 19, Shut Har Tzvi O.H. 44, cf. Pischei Teshuvos 61:17. They maintain that for one person to recite all of the blessings appears to be implied strongly by all of the Rishonim who discuss these brachos, especially considering that the brachos are considered “semuchim” or next to each other.
However, the near-universal practice in our communities in our times, is to divide the brochos up and honor various people to each recite a single bracha.
See also Igros Moseh E.H. 1: 94, Tzitz Eliezer 6:2:5, Yabia Omer 4:7, and Mishneh Halachos 4:204 who all defend this practice, although none of these poskim appear to be so encouraging of the custom. Rav Moshe Feinstein notes that all those reciting the brachos should still make sure to listen and say amen to all of the others. Read also Otzar Haposkim 62:3:4 and Teshuvos Bnei Banim 4:6 for further discussion of splitting the brachos generally as well as grouping various brachos together, such as the first two or the first six.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/10/2026 8:16 PM |
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#5747 A Great New Meal?
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- Q. See question above, How about Seuda Shlishit?
A. Shabbat and Yom Tov count as panim chadashot even if no new people show up. This is true for one meal at night and one during the day.[However, at seuda shelishit it is a question if it counts as panim chadashot. Ashkenazim hold that if the chatan gives a dvar Torah it is counted as panim chadashot. If not, it isn't considered panim chadashot. Sephardim do not hold seuda shelishit counts as panim chadashot.
Shulchan Aruch and Rama E.H. 62:8, Chochmas Adam, Yalkut Yosef (Sova Semachot 1:17:28),
Rema E.H. 62:8 writes that the minhag is to recite sheva brachot at seuda shelishit. He is unsure if the reason for that minhag is that usually there are panim chadashot who show up or that there's a drasha, which is like panim chadashot.
Chochmas Odom 129.5 accepts the second theory of Rama that as long as the chatan gives a drasha at seuda shelishit that counts as panim chadashot. Pitchei Teshuva 62:16 quotes Rema M'pano who holds that seuda shelishit is always considered panim chadashot.
Shulchan Aruch and Rama E.H. 62:8, Chochmas Odom 129.5, Yalkut Yosef (Sova Semachot 1:17:28)
Shabbat and Yom Tov count as panim chadashot even if no new people show up. This is true for one meal at night and one during the day. However, at Seuda Shlishis if it counts as panim chadashot.
Ashkenazim hold that if the chatan gives a dvar Torah it is counted as panim chadashot. If not, it isn't considered panim chadashot. Sephardim do not hold seuda shelishit counts as panim chadashot. Shulchan Aruch and Rama E.H. 62:8, Yalkut Yosef (Sova Semachot 1:17:28)
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/10/2026 8:04 PM |
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#5746 – As Good As New?
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Q. See question above,
If the Sheva Brachot was started while a minyan was present, but then some of the people left before all of the brachot were recited, can they continue to recite the remaining brachos?
A. Poskim rule that they can. Pischei Teshuvos 62:14, Aruch Hashulchan 62:13. Nitei Gavriel (Nisuin 23:4) assumes that this is true only as long as the majority of the minyan remains.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 1/10/2026 7:57 PM |
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Important Numbers
