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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1780 If The Shoe Fits.....
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Q. Can you wear the shoes of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Horav Shlomo Miler’s Shlit”a opinion is that one should follow the minhag and tradition of his family or community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 8:49 PM |
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# 1780 If The Shoe Fits.....
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Q. Can you wear the shoes of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Horav Shlomo Miler’s Shlit”a opinion is that one should follow the minhag and tradition of his family or community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 8:44 PM |
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# 1779 Clothes Encounters
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Q. Can you wear the clothing of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Poskim write that there is no prohibition or a tradition not to wear he clothing of as deceased, it can therefore be used or donated to all. Yalkut Yosef (Avelus p. 385 and others) permit a son to wear the clothing of his late father.
Horav Shlomo Miller Shlit'a mentioned that we see the above reflected on Moshe Rabbenu dressing Aharon Hacohen's garments upon his demise, on his son Elazar. (Bamidbar 20; 280.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/13/2018 4:21 PM |
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# 1778 Reform That Tune
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Q. (See question above regarding church melodies). If the answer is no, are we allowed to sing melodies in schul that were sung in the Reform Temple in Berlin? True, they were sung to G-d. However, their concept of G-d is largely different then ours. Therefore, maybe they are akin to melodies sung in a church.
A. Horav Shlomo Miller's Shlit'a opinion is that they are similarly prohibited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/11/2018 12:09 AM |
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# 1777 iTunes Not Their Tunes
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iTunes Not Their Tunes
Q. Are we allowed to sing melodies in schul that were sung in a church as part of the service?
A. Sefer Chasidim (238) prohibits singing to Hashem the music or songs that are performed for avoda zara and idolatry. Mishna Berura (53: 82) quotes Mogen Avrohom's interpretation on shirei agobim, that the Remah (ibid. 25) forbids, as being the songs that Gentiles sing in their temples to their avoda zara. He also quotesTeshuvos HaBach (end of 127) who limits the prohibition to the ones performed as a dedicated and designed presentation to them.
Igrois Moshe (Y.D. 2: 56 &110) prohibits listening on the radio and similar, to melodies that Gentiles once played or sang in their churches, even if they are not in use today. Since the proscription is severe, he maintains that it applies even when one's living and profession depends on them. He debates whether the proscription is Biblical or Rabbinic.
However, Bnei Banim (3: 35 also in Divrei Halacha p. 10), is lenient when one listens to it only occasionally and without any religious interest or intent.
Poskim voice different opinions in regards to music and nigunim that were somewhat or significantly changed from the original.
Horav Shlomo Miller's Shlit'a opinion is that one should be stringent and avoid this type of music and songs in Shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/11/2018 12:07 AM |
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# 1776 Sing For The King
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Q. Some shuls have a custom that the Baal Shacharis on Rosh HaShana & Yom Kippur sings HaMelech from his seat in shul instead of at the Amud. What is the source of this custom?
A. A. Horav Shlomo Miller’s Shlit’a opinion is that on the Yomim Noroim we are requested to be “machriz,” proclaim and assert that Hashem is king. Therefore, we do it in a more explicit and expressive way.
Horav Ribiat quoted from seforim that explain that the Talmud (Gittin 56b) relates that when Vespasian demanded from Rabi Yochanan ben Zakai; “If you insist that I am the king,why then did you not come until now?” Therefore, the shaliach tzibur proclaims that Hashem is king, as soon as he begins his service, even before he reaches the amud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/10/2018 11:51 PM |
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# 1775 A Brocho For The Bro
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Q. Dear Rabbi. In my shule there are twin brothers who are Kohanim. They are not really observant, but they are currently in their year of availus. Their father's yurtzheit is coming up on a Thursday and they both want to get an aliyah. Being as they are not so observant, they have a perception that an aliyah is far more prestigious than hagbah. Is there any way for two brothers who are Kohanim to both get aliyos on the same day if it is a weekday? What about if it is Rosh Chodesh?
Thank you.
A. An option would be, if there are enough people and an additional Sefer Torah, to make an additional minyan for the reading of the Torah in another room. You may also ask ten of the presents or even six (see Biur Halacha beginning of 141) to exit the shul before the reading, and then form a second minyan after the end of the current, for the compliance of kerias Hatorah for those who were not present the first time.
You may try to explain how important hagbaha is and that the one who performs the lifting of the Torah is rewarded more than all the aliyos together. You could also add hotza’as Sefer Torah, the taking out and replacing the sefer to the Aron, to the lifting of the Torah. He may appreciate two lesser (in his mind) honors more than a single aliya.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/10/2018 11:23 PM |
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# 1774 A Little Too Late?
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Q. if one comes slightly late to shul and the tzibbur has already started shmone esrey, may one start while the tzibbur is in the middle of davening if he will miss answering kedusha? At what point is the cutoff? Thank you.
A. Assuming that the question is regarding Tefilas Mincha, Horav Shlomo Miller’s Shlit’a opinion is that, if you are able to begin and end your amida before kedusha is recited, you should do so. If that is not an option, it is better to wait and recite the amida silently together with the shaliach tzibur, word by word, when he repeats the amida. This would qualify as tefila betzibur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/10/2018 11:13 PM |
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# 1773 Catch a Break
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Q. Out of the five reasons given for the fast of Shiva Asar Betamuz, the most important seems to be the first one, the day when the luchos were broken, due to the making of the eigel, since that totally changed the history of our nation. Our sages say that if the luchos would not have been broken no other nation could have ruled over us. Therefore there would not have been any persecutions, galut, and churban. Why is it then that the gemara on Rosh Hashanah says that after the first churban they kept the 9 of Tamuz as the fast day and not the 17? Was not the 17 already a far greater day of tragedy and mourning?
A. One of the hardest posukim to understand in Parshas Ki Sissa is Aharon telling the people, "Chag Lashem Mochor," We are going to celebrate a Yom Tov to Hashem tomorrow. Notwithstanding Rashi's interpretation that he wanted to gain time so maybe Moishe would return before the eigel was made, why call it Chag L'Hashen; why place Hashem's name into it? It was not necessary. It was exactly the opposite and it constituted the greatest chilul Hashem.
Based on the Targum Yonosson and also found in Oznaim Latorah is the understanding that since after Moshe Rabbeinu came down, the wrongdoers were punished and filtered out from Klal Yisroel, in that sense it was a Chag Lashem. As the Targum mentions, a sad Chag Lashem.
The Arizal’s interpretation is that it was a reference to the future geulah, when Shiva Asar Betamuz will indeed become a Yom Tov.
In another way there was great redemption and delivery on that day too. When Rabi Yohanan ben Zakai met with Vespasian, Medresh (Eicha Rabba 1, See Gittin 56b), mentions that he asked to be granted that when the city falls, the Romans should permit the western gate leading to Lod to remain open until the third hour, allowing whoever wanted to escape to do so and remain alive. Rabi Yohanan saved likely hundreds of thousands on that day. It was at least in a way a Chag Lashem.
Another answer may be found in the very last posuk of the Torah. It finishes with the words; “Moshe performed before the eyes of all Israel”: Rashi explains that this refers to the incident where Moshe Rabbenu smashed the luchos, as it is said, “and I shattered them before your eyes” (Deut. 9:17- Shabbos. 87a). These are the very last words of the Torah, the ones that we read on the great siyum on Simchas Torah and we eternally honor and rejoice with. Would it not have been more fitting to choose another more positive, appropriate and better chapter to finish the Torah with, than the pathetic making of the eigel, followed by the subsequent tragic braking of the Luchos? This likely was the worst day in the life of Moshe Rabbenu!
However, although the luchos were incredible precious and valuable to Moshe Rabenu who understood their true value and fasted forty days and nights for them. He was willing to brake them, to save the Jewish Nation. Hashem agreed with him and thanked Moshe for breaking the luchos. The sacrifice of Moshe Rabbenu to save the people is truly the Chag Lashem Mochor.
After the first churban the ninth of Tamuz became the fast day, since it did not reflect the above.
Rabbi A. Bartfeld
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Posted 7/8/2018 11:44 PM |
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# 1772 First Come First Served
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Q. The Mishna in Avos says Hashem made the world with ten utterances to punish the wicked who destroy the world... and to reward the righteous who sustain it. So punishment is punished before reward. BUT in krias shema reward is mentioned before punishment. In the Rambam's 13 Principles of Faith, I believe that Hashem rewards those who do His will and punishes those who transgress His will. Why in the mishna is punishment written first?
A. Horav Shlomo Miller Shlit'a mentioned that it reflects on the next mishnayos, that describe the nature of the first generations as angering Hashem by not being righteous and auspicious.
Tosafos Yom Tov and others explain that it is not at all a manifestation of Hashem's desire to create a world in order to punish wrongdoers. On the contrary, it is a reflexion of His great chessed and goodness to all. As the word "lehipora" translates also "exacting payment," meaning that Hashem granted free will to the humans he created, accompanied with the desires to be virtuous or evil. Giving them also the opportunity to mend mistakes done and the ability to repay and repair the wrongs done. Had the world been created with just one single utterance, it would be very tough to fix and rebuild a world destroyed. When the damage is limited, it is easier to mend and heal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/6/2018 7:13 PM |
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# 1771 A Question You Want to Flush Away
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Q. Can you dispose of a spider or an ant by throwing it into the toilet or sink?
A. These insects usually do not drown or die immediately when thrown into water and often successfully climb the sides of the vessel. However, when flushed, it is unlikely that they may remain alive and survive inside the sewage pipes.
Although it may not be a certainty or a "p'sik reisha" that the insects will die when thrown into a toilet bowl, Horav Shlomo Miller's Shlit'a opinion is that one should avoid throwing them into the toilet or sink and then having them flushed or washed away, as it may be considered a dovor hamiskaven or something one desires and intents.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/6/2018 3:03 PM |
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# 1770 Need to Catch Up
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Hello Rav,
My son was very disturbed when he found a spider right next to his bed on Shabbat, which prompts the following question:
If a non-dangerous spider or ant is in your house on Shabbat and it is upsetting you (or the children), is it permitted to trap it briefly in a cup with a tissue over the top of the cup and take it to be released outside? That would be the best option, but If not, could you try to get the bug onto a piece of paper or the like and then quickly take it outside. (both are indirectly handling the muktzeh, but in the latter option the bug is never really trapped).
Additionally, is there any difference if it is a mosquito or bee?...both potentially could bite and be very annoying (assuming there is no one actually allergic to the bite, so the bite is not life threatening, just very annoying). Any difference for sephardim?
Thank you.
A. If the spider is non-dangerous one should not trap it or kill it. The best and easiest way to deal with it is to have an open door or widow ready, then have it climb a large piece of paper or cardboard and promptly throw it out. Since the spider can easily drop from the surface, it is not trapped. There is also no prohibition of muktza involved since it is "tiltul min hatzad" or indirect and unusual moving. Some Poskim consider insects also as a "geref shel re'i" or a disgusting refuse item. (See Pri Megodim 316; 8, Kaf Hachaim ibid. 74).
As far as bees and mosquitoes are concerned, it is best to spray on one self repellent, or without trapping or killing them, attract them to a plate or surface with honey or similar and proceed as above.
Horav Shlomo miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/6/2018 2:58 PM |
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# 1769 A Material Question
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Q. Is it better to use a taalis made of silk that is of an impure worm sheretz origin or better use rayon which originates from cellulose from permitted wood and plants?
Can you use Lanital artificial wool (created from milk) for tzitzis is that the same as synthetic or is it like cotton?
A. Shulchan Aruch (O.H. 9: 3), maintains that silk can be used for the taalis and the tzitzis. Although Magen Avraham (586: 3) asserts that the whole Torah is compared to Tefilin, on which the Torah demands that they should be made only from "what is permitted for your mouth," in reality it does not apply to all mitzvos, rather only to the ones that have inherent kedusha on them or a special mitzva holiness or sanctity like a shofar but not a taalis. (Ran - Rosh Hashana 28a, See Noda Beyehuda O.H. 2: 3 and others).
However, some Poskim are doubtful and opine that on the onset both tzitzis and taalis should be made from "what is permitted for your mouth" (Artzos Hachaim 9: 3, Kaf Hachaim ibid.).
Torah Lishma (4) quotes Rabbenu Bachya (Shemos 25: 3) that we do not find silk being donated for the Mishkan, as it originates from an impure animal. He adds that although there is a notable difference between the Mishkan and tzitzis, he recommends that on the onset one should choose a spiritual pure source material.
Igros Moshe (O.H. 2: 1) mentions rayon as an artificial material and following his opinion he does not allow it for a taalis or tzitzis, however as was mentioned in the question above, other Poskim disagree.
Horav Shlomo Miller's Shlit'a opinion is as mentioned in the prior question that clothing made from synthetic threads is liable for tzitzis and one can recite a brocho on them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/6/2018 2:25 PM |
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# 1768 A Mesh in the Flesh
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Q. Is a mesh taalit kattan, probably synthetic, kasher and can you make a bracha on it?
A. Shulchan Aruch (O.H. 9: 1) rules that only clothes made of linen or wool are Biblically liable for the mitzvah of tzitzit, any other material is at best only Rabbinical. Remah (ibid.) maintains that other materials are also included in the Biblical mitzvah. However, they all agree that the definition of clothing for the purpose of this mitzvah is that it has to be woven from threads; therefore clothing made of leather is exempt from tzitzis. (ibid. 10: 4). Chayei Adam 11: 6) adds that they are exempt even Rabbinically, even when threads were made from the leather and then woven into clothing (Igros Moshe O.H. 2: 1).
Poskim disagree in regards to clothing made from synthetic threads such as nylon, if it is comparable to leather and is exempt (from a pasuk that indicates that leather is not a begged), or it is different since normally this is now a type of common clothing. Mahari Shtaif O.H. 28, Halichos Shlomo 3: 16, Har Tzvi (1: 9), and others maintain that since they are woven and commonly used, they are liable at least Rabbinically. When the mesh, is not woven, but rather imprinted on a sheet of the synthetic material, Poskim maintain that it is exempt of tzitzis.
Horav Shlomo Miller's Shlit'a opinion is that clothing made from synthetic threads is liable for tzitzis and one can recite a brocho on them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/6/2018 2:19 PM |
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# 1767 Guests Of Honor
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Q. It is said that ancestors are present at the weddings of their descendants. Is there a source for this tradition?
Which are the ancestors that come and do they need an invitation?
A. Osrei Lagefen (p. 143) mentions that the neshamos of the ancestors arrive at the time the brochos under the chupa begin. He adds that the candles lit during the ceremony may be alike the neros neshama lit on days of remembrance in the honor of the neshamos.
Nitei Gavriel (Nissuin 1 p. 20) quotes that the neshamos of the children yet to be born from the couple are also present, and that is the source for the emotion and tears of the chassan and kalla.
He adds (ibid. p. 55) that a week before the wedding it is tradition that the chosson and kalla, as well as their close families, visit the kevarim of their forefathers up to invite them to come to the wedding.
He quotes as the source for the visit of those neshamos the Zohar (Parshas Balak and Pinchas), and up to three prior generations come to the chupa. (ibid. n. 14).
Yalkut Yosef (Chupa Vekiddushin 1: 3: n. 7), explains that one pf the reasons of mechilas avonnos and the forgiving of sins at the chupa, is to honor those visiting neshamos of the forefathers, so they should not be embarrassed by the sins of their children and descendants.
Konnanto Meoz (Beitza p. 71) mentions that this is the source that some communities have to recite a brocho on bessamim and spices under the chupa, similar to havdala for the departing neshama yiseira, that visited us on Shabbos. He also mentions that in some communities they would place an additional chupa for the visiting neshamot.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/1/2018 11:19 AM |
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# 1766 Do Lose Sleep Over This
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Q. Dear Rabbi,
I'm going to be going on a very long (about 1000 mile) drive for business during the three weeks - during the nine days in fact. I find it difficult to drive such a long distance without listening to music. Although I have many hours of shiurim to listen to, I fear that many hours of this will make me drowsy and unable to drive. Having music in the background will make it easier. Is there any dispensation in halacha for listening to music under these circumstances?
A. A. Listening to music during the three weeks is prohibited when done for joy and pleasure, and not when other unrelated intentions are involved, such as teaching or involuntary listening when shopping etc.. Igros Moshe (O.H. 3: 87) permits teaching instrumental music when it is done as a professional duty and not for enjoyment, See Naharos Eisan (p. 252) in regards to permitting singing and playing music for children in school.
See question 104 on someone who hears music to help him with his necessary jogging.
We wrote; "There are Poiskim who permit listening to music that is not played for the sake of enjoyment or pleasure, as one who employs workers that listen to the radio as they work, or music that is played for a child to calm him to sleep. (Nitey Gavriel , Bein Hametzorim ch. 15, 8-13). Some Poiskim understand the music prohibition as only what conduces to joy and dancing, and permit classical music, played for soothing and comforting the soul. (Shoalin Vedorshim p. 245).
However many hold music in the three weeks to be a prohibition by itself. Mikdash Isroel (Bein Hametzorim 7-23) addresses this specific question of playing music while exercising, and prohibits even when done for health reasons. His reasoning is, that for the short period involved (at least during the nine days), it could be and should be avoided, in honour and remembrance of the churban Bais Hamikdosh.
Horav Shlomo Miller's Shlit'a, point of view is that it is preferable to follow this last opinion."
See also question 1401 on the permitted listening to music at the phone when on hold.
In your particular case, when the awakening music while driving can be a lifesaver, Horav Shlomo Miller's Shlit'a opinion is that it is permitted. The Rov suggested to listen to epic, vibrant but not necessarily happy music, (if you like it).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 4:54 PM |
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# 1765 Enlightening the Light Travel
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Q. If one is traveling and space and weight are of the essence, does one have to take with, both his Shabbos and weekday taalis, or can he wear his Shabbos taalis for all prayers?
If one is medakdek (careful) to use special Shabbos shoes, can he be lenient when traveling?
A. From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.).
In time of need as when traveling, Horav Shlomo Miller’s Shlit’a opinion is that in need he can take only one taalis. If the weekday is just as good, he may want to use that one.
the Rov also maintains that one can be lenient with shoes when traveling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 3:46 PM |
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# 1764 The Man Makes The Clothes
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Q. A person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, is this OK, or does it take away from the honor of Shabbos to wear it on a weekday? If OK, should he remove it immediately after davening?
A. Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos. Poskim disagree as to when is the correct time after Shabbo’s end, to remove those special garments. Mishna Berura (ibid. 8) maintains that one should use them until havdala. The Arizal’s opinion is that they should be worn until after melave malka, since the Neshama Yiseira of Shabbos remains for that time (Kaf Hachaim ibid. 28, Yisod Veshoresh Hoavodo – Shemini).
Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
In regards to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 3:44 PM |
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# 1763 All Things Must Come to a Good End?
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Q. Why does ending with a good topic not apply to one ending a daily daf or any shiur on a sefer?
A. Actually, although it is not widely known, it does apply to all areas and acts of Torah study, as the Talmud (Brochos 31a) teaches that he prophets ended their words with desirable and correct termination (See Tosafos ibid.).
Minhagei Chassam Sofer mentions that he was always extremely careful to finish any conversation. even sichas chulin, wuth a good ending.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 11:20 AM |
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# 1762 Finishing Touched
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Q. (See question 1761 above). How come some Parshios (like Kedoshim, Balak and others) do end with a wrong done?
A. Mishna Berura (138: 1) rules that the wrong done to an evil person or a non believer does not count. Others maintain that the need to finish with a proper ending, applies basically to the middle of the parsha and not to the end, as those endings were established by Moshe Rabbenu himself.
Horav Shlomo Miller Shlit'a added that the last posuk of Balak (25: 9) reads; "The dead in the plague were..." meaning that they were destined to die before and already considered so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 11:17 AM |
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Important Numbers
