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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2064 Davening For or Before Food
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Q. If the available davening is late and the seuda will be close to chatzos or after, can one eat fruit, yogurt or cheese before davening?
A. On question 1202 we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that you can drink coffee or tea before davening and avoid fasting. Although Mishna Berura (89: 22) maintains that these beverages should be drunk without milk or sugar, many Poskim permit and the Rov agrees with them when in need. Maharsham Daas Torah 89: 3, Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 Ishei Yisrael 13:25, Piskei Teshuvos 89:17, Sheorim Metsuyim BeHalacha 8:1, and others, mention that the minhag is to have coffee or tea even with sugar or milk before the tefila because it enables one to daven with more kavana, and is not an act of arrogance."
However, Horav Shlomo Miller's Shlit'a opinion is that eating fruit, yogurt or cheese before davening is not permitted, unless it is required for medical reasons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/24/2019 5:04 PM |
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# 2063 Meals on Wills
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Q. If one made Kiddush (Shabbos morning after Shacharis or Musaf) and ate a kezayis of cake, or drank a cup of wine, is it OK to delay the actual seuda after chatzos? Or should one in all cases wash and eat bread prior to chatzos, like the Aruch Hashulchan says? And what is one to do if he is a guest by people who will start later?
A. Ohr Letzion (2: 21: 4) and others maintain that once kiddush has been recited and a kezais mezonos eaten, in need one may wait and eat the day seuda after midday. Horav Shlomo Miller's Shlit'a is similar.
On question 361 we wrote: "Horav Shlomo Miller’s Shlit”a opinion (as also other Poiskim) is that if one recites Kidush and drinks a Reviis of wine (a minimum of 86 c.c.) it would already be considered as reciting Kiddush in a Seudah. It is better to drink a Melo Lugmov or a cheek full of wine followed by a complete reviis."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/24/2019 4:34 PM |
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# 2062 An Early Drink?
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Q. Regarding the time of the Shabbos day seuda- is it OK to have a drink of water before davening and then start the seuda after chatzos? Or only b'dieved?
A. Shulchan Aruch (O. H. 288: 1) rules that it is prohibited to fast until chatzos on Shabbos. Therefore if one drank even water and certainly other foods, he is not considered as fasting. (See next questions as to what is permitted).
Rambam (H. Shabbos 30: 9) maintains that the second seuda of Shabbos should be before midday. Similar opinions are to be found in Sifrei Cabbalah (see Kaf Hachaim 291 : 2 quoting Zohar), Aruch Hashulchan (ibid. 2).
Bach (quoted in Mishna Berura (324: 2), seems to maintain that even after the fact one may not comply with the mitzva of the second seuda after chatzos. However, many Poskim disagree, as mentioned in Mishna Berura (288: 2) in the name of Eliahu Rabba, that one may be lenient when it is for the need of Torah learning or davening. (See Piskei Teshuvos 288: 1, that the six hours may be counted from the time one awakens).
On a similar question (1943) we answered: "Horav Shlomo Miller's Shlit'a opinion is that on the onset, one should not wait to eat the seuda on Shabbos morning until after chatzos, even if one drinks something before."
Horav Shlomo Miller's Shlit'a opinion is that, one should on the onset eat or at least begin the day seuda of Shabbos before chatzos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/22/2019 4:29 PM |
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# 2061 Export Permit
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Q. Recently a Sephardi Rabbi (Yonatan Halevy) posted on Facebook that Fruits and Vegetables from Israel grown for markets outside Israel do not require Terumah and Ma’aser according to the rulings of Rabbi Ovadia Yosef.
Does this ruling only apply to the Sephardim? Or is this something that applies to all Jews?
He used the following references:
—Edit: As was pointed out (evident in the notes of the Chazon Ovadia) the Rambam and Maran rule this explicitly in Hilchot Terumot 1:29 (22 in some editions).
—They believe that these fruits and vegetables require “Terumah” and “Ma’aser” tithes taken from them, something which is not entirely true. Produce grown in Israel - for the Israeli market, require tithing. But what about produce grown in Israel for export to other markets?
Rabbi Ovadia Yosef was asked this exact question in his monumental work Yabia Omer (also codified in his concise book of laws, Chazon Ovadia) - and ruled leniently in this matter, declaring all such produce permissible without any need to take tithes from it.
A. Rambam (H. Trumos 1: 22) rules that fruits grown in Eretz Yisroel that were exported to Chutz Laaretz, are exempt from Trumos and Maasros. However, Ra' abad, Mishne Lemelech and others disagree with the opinion of the Rambam, especially if the produce became already liable for the gifts while in the land.
Beis Avi (1: 85-86) and Hagraz Meltzer zt'l (Otzar Terumos 2: 128) maintain leniency if the produce was grown specifically for export purposes.
However, Chazon Ish, Igrois Moshe (Y. D. 3: 127) and Mishnas Aharon (1: 40) are stringent and rule that they do require separation of Terumos and Maasros. Mishne Halochos (2: 238) follows their opinion, unless there is added doubts on the liability, such as a separation was already done etc.
Horav Shlomo Miller's Shlit'a opinion is to follow the established opinion of the Poskim that are stringent, as is already the tradition of most accepted kashruth organizations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2019 11:24 PM |
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# 2060 The Doubt of the Benefit
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Q. Can I rent a property to a non-Jewish restaurant that constantly serves cooked milk and meat dishes, since I would be benefiting from isurei hanaah or items prohibited in benefit when they pay their rent? A similar question could be asked for Pesach, but after all it is only eight days and the rent could be received for the rest of that month.
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted since the rent is due regardless of the income created by the business, so there is no direct benefit to the landlord. However, if the rent includes a percentage based on the income of the business, it would not be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 3:00 PM |
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# 2059 We Know Moshiach Now!
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Q. I once read that Rabbi Yaakov Kamenetzky responded to a query about when Moshiach was going to arrive, "Those who know don't say and those who say don't know."
How does that statement square with today's news report (see below), and what is Rabbi Miller's opinion about the report and similar statements popularized?
A young talmid chocham from Chutz L’Aretz visited Rav Chaim Kanievsky on Shabbos and asked the Rav if he should apply for Israeli citizenship in order to vote in the Israeli elections being held on April 9.
“There is no need,” Rav Kanievsky reportedly responded. “Moshiach will already be here before the elections.”
The young man was unsure that he had heard the rabbi correctly so after he departed from the house, he asked Rav Chaim’s grandson, a venerated rabbi in his own right, to confirm the answer. The grandson entered Rav Chaim’s chamber and asked again: ‘Should the young man apply for citizenship before the elections?’
The Godol Hador responded, “I already told him that there is no need. Moshiach will be here before the elections.”
A. Horav Shlomo Miller Shlit'a pointed out that it is not unusual for Gedolei Yisrael to possess a very high and strong belief in the immediate coming of Moshiach, as the Chofetz Chaim zt'l and others did.
These great tzadikim are constantly preparing and becoming fully ready to receive him, and measure constantly all future occurrences in the light of this undeniable fate.
After all, the later of the "any maamins" are not any less real and factual than the first ones. These great luminaries express themselves often by seeing the world in that very light that guides them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 2:54 PM |
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#2058 A Value Judgment
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Q. (Re- question 2057 above). On a second but connected question. Can Shimon have a claim that Reuven made his property go down in value. Let's say Shimon had an offer on his house for $500k but after Reuven got permission to build that buyer backed out and will now offer on $400k. Is that a valid claim? If not for actual money compensation but can Shimon insist on Reuven doing somethings such as planting trees or other stuff that will minimize the loss (and quality of life change) to Shimon? Some of these changes won't cost Reuven anything while others will. Is there a difference between in if it costs Reuven money or not? The ones that do cost money will be less then the loss of value that Shimon is having on his property. Thank you
A. Horav Shlomo Miller's Shlita opinion is that the mentioned loss of the property value does not even qualify as a "gromo" or indirect causative damage, that in Halacha cannot be collected anyway. This is due to the fact that the value of real estate is determined by many different unrelated and ever-changing factors.
Kehilos Ya’akov (Baba Basra 5) explains that chezek reiah or damage done by gawking or staring into someones property involves three different issues; damage done to the individual, to his property and the prohibition of inflicting pain or embarrassment. (See Shulchan Aruch C. M. 154). Beis Din should indeed establish if and how it applies and what is the right course to follow.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 2:45 PM |
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# 2057 Have Your Day D-in Court?
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Q. Is one allowed to appeal a decision by the planning board or does he have to go to Beis Din first?
You have two parties. Reuven and Shimon. Reuven applied to be able to build a building next door to Shimons house. While this building is not residential, and not typical for this area, it is allowed according to Township code however it does need to be approved in a case by case basis. The planning board approved the building plus a second type of building as well. While the Township code allows
the first type of building, the second type its not so clear if it is allowed (some lawyers say it's not allowed), however the Township planning board approved it anyway.
In this state, there is a method for appealing the Township planning boards decision. This appeal goes to the county level where a judge reviews whether it was supposed to be approved or not.
So does this need to go to Beis Din before being appealed?
A few reasons why not
1) By Reuven applying for permission to change the use of the property to allow this building, he is bringing it into the non Jewish system already, so an appeal is just continuing what Reuven started
2) Beis Din doesn't have any jurisdiction over zoning decisions, so there is no din of arkoyos.
3) The appeal is not against the applicant (Reuven) rather it is against the Planning Board, so it's not two yidden against each other rather one yid against the Township. (and this is indeed how the appeal is structured).
Or is it even with the above it is still something that one needs to get Beis Dins permission first before going into the non Jewish system.
A. On question 1068 in regard to having to apply to a Beis Din or requesting a Posek to give permission to go to a Gentile court to challenge a landlord’s decision to keep a rent deposit wrongfully, we wrote;
Horav Shlomo Miller’s Shlit’a opinion is that you do not need permission from a Beis Din to lodge a complain for redress at the Landlord and Tenant Board or its equivalent. The reason is that enforcing established laws by applying to the corresponding authorities to make their decision if they apply and enforce them, is not considered going to court.
The Rov added that the above applies even when that decision is rendered by a government appointed judge to deal with these cases.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 2:38 PM |
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# 2056 A Word on Honor
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Q. Hello Rav,
I started learning at the Toronto Kollel in the mornings. As I'm learning, several young rabbis also walk by and come into the room to learn. I'm wondering if I should be standing up fully, sit up a little bit, or not at all as they walk into my 4 amot. I assume any kollel rabbi is considered a talmud chacham and the obligation to stand up would be in effect in theory. If so, would this apply just one time per morning, or each time they pass by?
Thanks so much.
A. On question 1951 we wrote: "Rema (Y.D. 244: 16) rules that a talmid should not stand up before his rebbe more than twice a day. This reflects the teaching of Talmud (Kidushin 33b), that the honor given to a human should not surpass the one given to Hashem, whom we honor every morning and night, (when reciting the shema - Taz). However, the Rema adds, that if others are present, since they may not be aware that one has already stood twice before his master, one should stand again."
On question 1934 we wrote; "Teshuvos Radvaz (8:167) maintains that even when the elderly forgoes his honor, one should still respect him by rising slightly. Horav Y.S Elyashiv zt"l, however, rules that this is unnecessary. (Mevakshei Torah, v. 4, p. 249).
Horav Shlomo Miller's Shlit'a opinion is similar."
On question 1159 in regards to standing for a Talmid Chacham or an elder who is unaware of the honor given to him, (he is facing another direction), if it is better to make him aware, we wrote: "Horav Shlomo Millers Shlit'a opinion is that in general there is no need to make the recipient of the honor aware that you are standing for him or honoring him, unless he needs to benefit emotionally from that knowledge;( e.g. to rise his depressed spirit).
In principle, the Rov maintains one should rise slightly, as mentioned above, even when the elder is not aware of it"
In our case the Rov maintains that even the elderly Talmidei Chachamim usually forgive their honor, and no standing is customary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 1:05 AM |
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# 2055 An Answer to an Answer
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Q. Re- question 2000 (on answering Yehei Shmei correctly during kaddish). The Gemara says whomever answers Y'hei Sh'mei etc. with all his Koach, they tear up etc. The Gemara uses the words "Kol Ho'ohneh". Does this mean that this Eitzah does not work for the Chazan when he says Y'hei Sh'mei etc. as part of his recitation?
A. Horav Shlomo Miller's Shlit'a opinion is that the sayings of the sages on the greatness and importance of answering Yehei Shmei Rabba correctly apply both to the listeners answering as to the one reciting the kaddish.
The Rov further explained that since the kaddish reciter is the one causing and promoting the answer of the many listening, he shares with them the great mitzva done and is included with them in their answer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 12:56 AM |
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# 2054 Traditions of Marriage
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Q. When a couple marries, they must separate from each other as if she were a menstruate after their first experienced marital relations. Is this true only if she was a virgin or regardless of her physical status?
How about in the case of a virgin bride who is elderly and past menopause?
A. Shulchan Aruch (E. H. 193: 1) based on Talmud (Nida 65b) rules that the one that weds a virgin performs the mitzva of having relations with her and then separates. Since we are concerned that the blood experienced may be a nida or menstrual discharge.
The above applies as it is mentioned, only in the case of a virgin.
If the virgin bride is elderly and past menopause, Horav Shlomo Miller's Shlit'a opinion is that the law of separation still applies. The Rov explained that if it applies to a ketana (see Shulchan Aruch ibid.), it definitely applies to our case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 12:47 AM |
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# 2053 An Accident not Waiting to Happen
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Q. Re - question 10 that; Harav Shlomo Miller Shlit”a is of the opinion that if someone is indeed in a car that spins out on the highway and miraculously does not get hit by another car, he does not recite this Brocho, however if he did hit the guardrail and there was damage done to the vehicle he should bless Hagomel.
This is interesting because Rav Yitzchok Zilberstein of Eretz Yisroel recently ruled that someone who was falsely searched by police in an intensive manner that lasted long enough for him to miss his flight; a flight that subsequently crashed with no survivors, is obligated to recite HaGomel.
At the same time, it is said in the name of the Satmar Rav, that one does not need to recite HaGomel for such an incident, for if one did, he would need to recite it every week to thank HaShem that he was not in his trousers when his wife ironed them. What is Rav Miller's opinion in the case of Rav Zilberstein?
A. Horav Shlomo Miller Shlit'a disagrees with Horav Zilberstein's Shli'a ruling and maintains (as in question 10) that since he did not board the ill-fated plane, he is exempt of reciting hagomel.
However, the Rov recommends that other Tehilim such as Hodu Lashem (Psalms 107) should be recited. (see question 370). Also a kiddush or similar, accompanied by corresponding words of Torah may be offered as a seudas hodoa, a meal of thanksgiving to Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/18/2019 12:42 AM |
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# 2052 Fresh Start or Full Stop?
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Q. If the complete and full (shleimos) challos used for lechem mishneh on Shabbos, are stale and hard, can I just eat a bit from one of them to comply with the hamotzi, and then eat the rest of the needed kezais from fresh but incomplete bread?
A. Horav Shlomo Miller's Shlit'a opinion is that on the onset, one should eat a full kezais from one of the shleimos breads even if they are stale. However, in need the smallest shiur for a kezais would be accepted, while the rest is eaten from the fresh bread. When reciting hamotzi, the fresh bread should be held together with the two complete challos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2019 4:09 PM |
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# 2051 The Chosen One
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Q. Re- above question. I once heard in a shiur, that since the Gemorah teaches when a sickness is sent to a person, an oath is made with that sickness so it will not leave the person, only at an appointed time and by an appointed doctor. Therefore Halacha dictates, that if he was chosen and called as a doctor, he can't refuse and ask the patient to call 911 or any other medic. Is that true?
A. Indeed the Talmud (Avodah Zarah 58a) teaches that the sickness is sworn to depart only by the appointed physician, time and medicine. Yerushalmi (Nedorim 4: 2) mentions that "not from all (doctors) does a person merit to be cured."
Therefore, Shvus Yaakov (Y.D. 1: 86) rules in regards to a physician in avelus that he may attend the sick in a case of sakana, even if there are others that can replace him, due to the oath mentioned above, since he may be the only one appointed to cure that illness. (See Pischei Teshuva Y.D. 380: 1, and Sdei Chemed - M. Avelus 44).
Boruch Sheomar (Tefilah p.125) rules that due to the above teachings, a physician that was asked to attend to a particular patient, cannot refuse.
However, Horav Shlomo Miller's Shlit'a opinion is that being called, does not establish at all that he is the chosen physician, and if there are others that can treat him faster or better, or if he is an avel etc.,let the others available medics cure, as they may be the appointed ones.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/13/2019 12:40 AM |
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# 2050 Doctors Orders?
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Q. Does Halacha permit a doctor called by one of his patients in the middle of the night for an emergency, to respond to the patient that he should call Hatzalah or 911?
A. Horav Shlomo Miller's Shlit'a opinion is that he may, if it will take him longer to get ready and reach the needed location than it would take Hatzoloh or an ambulance. Very likely he may also not be as well prepared, have with him the necessary medical equipment or the added medical help that could save the life of the patient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/13/2019 12:38 AM |
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# 2049 The Book on Scraps
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Q. If one has pas palter (baked by a Gentile) that will spoil if left until motzoi Yom Kippur (even if frozen), and one does not eat it during the Aseres Yemei Teshuva, can one give it to one that does eat pas pelter in those days?
Likewise, if one has chicken leftover from Shabbos Chazon and it will spoil if left for after the Nine Days. can he give it to someone who eats chicken meat on the Nine Days?
A. On question 2022 in regard to permitting someone who is careful to eat only products that contain Chalav Yisrael, to serve to his guest that eat non Chalav-Yisrael pastries and chocolates that have proper Kasher supervision but are not Chalav Yisrael, we wrote; Horav Shlomo Miller's Shlit'a opinion is that as long as the guest are aware that the food offered to them is not Cholov Yisroel and they usually consume it, there is no Lifnei Iver or Mesayea prohibition involved.
The Rov maintains, that the same will apply to pas pelter for someone who always eats it, or chicken meat for someone who is permitted to consume it during the Nine Days because of health reasons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2019 2:00 PM |
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# 2048 Looks Could Kill
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Q. Does the issur of looking at the face of a rasha (evil person) include looking at the picture, or only at the person?
A. Talmud (Megila 28a) teaches that Rav Yochanan said it is prohibited to look into the face of an evil person.
Halichos Chaim (2: 362 p. 171) quotes Horav Chaim Kanievsky Shlit'a as answering that there is no prohibition in looking at the picture of a rasha. However, Lehoros Nossan (10: 20) maintains that one should abstain from doing so.
Hegyonei Haparsha (Toldos p. 261) explains that it would depend on the different reasons for this prohibition.
Horav Shlomo Miller's Shlit'a opinion is that the prohibition does not apply to a picture.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2019 1:44 PM |
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# 2047 Counting On Your Chickens
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Q. I travel on business often to China, where I visit some companies in different far off cities, that don't have any kind of Jewish communities. I noticed that the life chickens in the market place look different than the ones we are accustomed to see in our countries, and since there is no local shechita, there certainly is no tradition on this birds to be kosher. Can I eat the eggs sold in the supermarkets?
A. Horav Shlomo Miller's Shlit'a opinion is that first you should verify how different this chickens are from the common others, by taking a few pictures and consulting with a reliable Posek familiar with this type of shailes.
You should also find out if this kind of birds is not being consumed in other Asian provinces, where there is a Jewish community that keeps kosher, therefore creating an established "masores" or tradition that would permit it's consumption.
If indeed it is declared to be different, and there is no permitting "masores" for this birds to be found, one should not consume the eggs as the are a "dovor hayotze min hatameh" or a food emanating from a non-kosher source and therefore prohibited. In doubt, one should also abstain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2019 1:35 PM |
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# 2046 Wine And Din
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Q. What is Horav Miller's opinion in regards to pasteurized wine. Is it permitted as yain mebushal (cooked wine)?
A. Poskim disagree as to what constitutes yain mevushal. Some maintain that cooked wine was only permitted, because in former times it was uncommon to cook wine (milsa d’lo shechi’ach). However in our days, pasteurization is the norm. Others add that to become mevushal the wine actually has to boil and thus the volume diminished, which is not the case on pasteurized wine cooked under pressure. Moreover, to be considered mevushal, the cooking should cause a noticeable change in the taste, color or aroma of the wine. The process commonly employed today, known as flash pasteurization, is performed in a manner that very quickly heats and then cools the wine, and even connoisseurs debate whether it causes any appreciable effect on the taste of the wine. (Minchas Shlomo 1: 25 quoting Horav Eliashiv zt'l, Ohr Letzion 2; 20; 18, Mincha Yitzchok 7: 61, and others.
However, Igrois Moshe (Y.D. 1: 50), Yabia Omer (Y.D. 8: 15) and others are lenient and the prevalent minhag for many is that pasteurized wine qualifies as mevushal. Rav Moshe Feinstein zt'l required pasteurization to be at a temperature exceeding 175˚ F - 80 ˚C, while the Tzelemer Rov zt'l insisted on a minimum of 190˚ F - 88 ˚C.
The OU permits wines that undergo flash pasteurization as mevushal or mifustar. STAR-K accepts grape juice pasteurized at least at 165˚ F - 74 ˚C as mevushal.
Horav Shlomo Miller's Shlit'a opinion is that a temperature of 180 ˚ F - 82 ˚C is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2019 1:19 PM |
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# 2045 An Early Mazal Tov?
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Q. If one hast to undergo an important medical procedure, it is generally recommended to do it during the month of Adar, since those are days of good mazal. Does that include the first day of Rosh Chodesh Adar Rishon? Should one have it postponed until later or the second Adar?
A. In question 472 in regard to postponing a court case to the second Adar we wrote: "The Mishna (Meggilah 6b) teaches that besides the reading of the Meggilah and the gifts for the poor, there is no difference between the first and second Adar. Chasam Sofer (O.H. 167) also implies, that besides the exceptions he cites, both months are equal. Nitey Gavriel (Purim 11: 2) in relation to the increase of Simcha and joy inherent in Adar, quotes Rav Tzadok Hacohen zt”l (Likutey Mamorim 16) and Sfas Emes that maintain that the simcha of Adar begins with the first month.
Not all Poskim agree. Sheilas Yaavetz (2: 88) and Teshuvo Meahavo (2: 301) quoting Rashi (Taanis 29a) mention that it applies only to the Adar close to Nisan.
Horav Shlomo Miller’s Shlit”a opinion is that the court case does not have to be delayed to the second month of Adar."
On question 990 we added: "Derech Sicha, (Miketz p. 188,) Nitey Gavriel, (Purim – Teshuvos 2) et. al., opine that it begins from the first Adar. Nitey Gavriel (ibid. 464) quoting the Munkatcher Rebbe, adds even from Tu Bishvat."
Horav Shlomo Miller's Shlit'a opinion is that a delay would depend on the medical advice received. The Rov maintains that the first day of Rosh Chodesh Adar-First, according to some opinions is also preferred and brings good mazal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/8/2019 3:39 PM |
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Important Numbers
