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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2010 Refuah Shleima
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Q. I have diabetes Type 2. I need to check my sugar levels a number of times a day to ascertain how much insulin to inject. To inject insulin without checking the sugar level is dangerous because injecting too much insulin can result in potentially fatal insulin shock.
In order to check my sugar level, I need to insert a test strip into the testing machine. When I do so, the machine beeps twice and is then ready for a blood application upon the strip. I then use a mechanical pen. I push the top of the pen to tighten the spring and then press a mechanical button that releases the spring, causing the needle to jab into my finger. I then push a drop of blood out, using a finger of my other hand, and I touch the drop to the strip. The machine informs me on the LCD screen of what my sugar level is. I then remove the strip to be discarded and the screen goes blank.
On Shabbos, Yom Kippur and Yom Tov I apply certain changes to the procedure. I insert the strip into the machine in an abnormal manner. Instead of depressing the mechanical button with my finger, I use my teeth. Instead of pressing the drop of blood from my finger with a finger of my other hand, I press my finger to a hard surface, such as the table or shelf, to get the drop of blood out. After the sugar level is determined, I remove the strip from the machine with my teeth.
A Torah scholar of note in my neighbourhood told me that I must get a special automatic sugar level checker that will be stuck in my body all the time, because although the Ramo allows for a Shinui in a Torah Shabbos prohibition, the Acharonim, such as the Taz, differ. Therefore, my use of a Shinui, such as for puncturing my finger and squeezing out blood, is forbidden, since I am a Choleh She'Ein Bo Sakono.
1) Is this scholar correct, that we pasken not like the Ramo regarding a Shinui for a Choleh She'Ein Bo Sakono?
2) If he is correct, am I obligated to get this special automatic sugar level checker despite the high cost (it is only subsidized for Type 1 diabetes sufferers).
3) Perhaps I am classified as a Choleh She'Yeish Bo Sakono, since not checking my sugar level and injecting an amount of insulin based on a guess, could potentially turn into a Pikuach Nefesh situation.
A. Horav Shlomo Miller's Shlit'a opinion is that you should try to make a proper shinui even for a chole sheyesh bo sakono if possible, as the Remo advises (328: 12). The Rov maintains that pressing one's finger on a hard surface such as a table to collect a blood drop, may not qualify as a proper shinui.
Regarding whether the type of diabetes that you have qualifies as a chole sheyesh bo sakono, will have to be answered by a physician familiar with the respective halochos as cases often differ.
In regard to acquiring a Continuous Glucose Monitor, the Rov's opinion is that if it also benefits the health perspective of the patient, and it is maintained on during the entire Shabbos, one should make an effort to acquire it. In respect to carrying the CGM where there is no eiruv, see question 1999 on an Epi-Pen, and 1732 on ankle monitors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 3:36 PM |
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# 2009 Am I Right?
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Q. I am halachically a lefty, but since there are some sfeikos regarding my status, I put also (tefilin) on my left hand after davening. I always take my shel yad, turn it the other way and put it on. Recently, someone offered me an old pair of ordinary tefillin.they are kosher but not nearly as mehudar as my pair, both batim and parshiyos.should I continue to use my pair and keep turning it around or use the common pair even though it is old and not so mehudar?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to wear the old pair on the (everyone) left hand properly, than the mehudar upside down.
The Rov added that the tefillin shel-rosh should not be removed when changing the shel-yad. Therefore no brocho should be recited when placing the other non-mehudar shel yad on the other hand. After tying the shel-yad, one should slightly move the shel-rosh.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 2:23 AM |
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# 2008 In Heaven's Name!
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Q. Re- question 1993 on Yale's emblem. Columbia University has a coat of arms, it appears on all cards that staff of the university carry clipped to their clothing and also appears on the floor of the library and other places. It has the four-letter name of HaShem on it's top centre. I have attached a picture for illustration purposes. Can one walk into a bathroom with this or walk over it on the floor?
A. Horav Shlomo Miller's Shlit'a opinion is that since the coat of arms shows the explicit four-letter name of Hashem (and also the name Uri E-l), one should cover them with paper and tape that would not erase even a small part of the letters of Hashem's name if removed. One should also not step on the emblem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/8/2019 10:30 PM |
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# 2007 Promises, Promises
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Q. If a neder works by forbidding an item onto oneself; why does the world say "Bli neder" to avoid some kind of commitment? wouldn't it be more appropriate to say bli shavoua?
A. The basic difference between a neder and a shevua is that a neder is a prohibition that takes effect on the item vowed upon, while a shevua takes effect on the person. (See Rambam H. Nedarim 1: 1).
Therefore, indeed the commitment accepted for doing something in the future, is a shevua and not a neder.
Horav Shlomo Miller Shlit'a explained that when uttering a promise to do a mitzva it is different and it becomes a neder, as when donating to tzedaka or to offer a korban,
Horav Dovid Pam Shlit'a added, that it may also refer to the Talmud (Nedarim 8a). It teaches in the name of Rav Gidal in the name of Rav, that if one says "I will get up early and learn this perek or this mesechta," he has pronounced a great neder to the G-d of Israel.
Ran (ibid.) explains that this is indeed a shevua, but often the Talmud uses the term neder to connote a shevua.
See also Tosafos (ibid.) for other interpretations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/7/2019 11:36 PM |
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# 2006 In His Name or Our Name?
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Q. According to Minhag Ashkenaz, at the end of Birkas HaMazon, we say "HoRachamon Hu Yishlach Lanu Es Eliyah HaNavi Zachur LaTov, Vivoreich Osanu Kol Echad V'Echad Mimenu Bishmo."
What is the meaning of the phrase after the comma, especially the significance of the word "Bishmo"?
A. Siddur Tzilusso DeAvrohom (p. 544) quotes from Seder Hashulchan the above nussach in the name of Mahara'n. It is also the nusach of the Kol Bo, Siddur Horokeach, Seder Avodas Yisroel (p. 560) and a number of Pesach Haggados.
However, Kitzur Hasheloh refutes this nusach since we do not find that Eliahu Hanavi will come to bless us.
The meaning of "Mimenu Bishmo" could refer to uttering a blessing using Hashem's name, as is often done.
Horav Shlomo Miller's Shlit'a opinion is that it relates to the name of the individual being blessed, as the brochos are very sensitive to the name and status of the one receiving them. This may also pertain to the interpretation of "Ki chazak hu mimenu" (Bamidbar 13: 21), whether it refers to the people or to Hashem (Sotah 35a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/7/2019 11:54 AM |
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# 2005 No Blue Strings Attached
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Q. See question 2004 above. Why shouldn't everyone have the blue wool techeiles-thread added to their tzitzis, since there is no downside and there is nothing to lose if one uses it out of doubt?
A. As mentioned in the prior question, Teshuvos Vehanhogos (O.H. 1: 26), maintains that one who wears techeiles, where it is not commonly used may transgress on the prohibition of "Lo Sissgodedu" or creating division and separation in the community.
He further adds that one may be also be violating the proscription of "baal tossif" or adding to a mitzva parts that do not belong to it.
In addition Shulchan Aruch (O.H. 9: 5), rules that medakdekim or careful people wear strings of the same color as the garment. Rema (ibid.) asserts that Ashkenazim use only white Tzitzis even on colored taaleisim.
As mentioned above Horav Shlomo Miller's Shlit'a opinion is similar to the above, and to avoid wearing the available "techeiles" in our days, since it is a counterfeit product. (Maayanei Shlomo O.H. 1-3). The Rov adds that Ben Yehoyada (Bava Metzia 61) asserts that the Sittra Achra and powers of impurity have a foothold on the imitation k'lo ilan marketed in our times and there is a strong Cabbala k'peida or impediment on using it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:27 PM |
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# 2004 Out Of The Blue
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Q. I have two questions in regards to using a blue techeiles thread in one's tzitzis.
1) Is it recommended or permitted for one who doesn't have that minhag in his family to start wearing tzitzis with a string of techeiles?
A. Teshuvos Vehanhogos (O.H. 1: 26) writes that the Radziner Rebbe discovered what he considered to be authentic techeiles. However, the rest of the Gedolim of his generation did not agree with him.
He adds that other new sources of techeiles were found, creating even more doubt as to the veracity of the claim.
He argues that the techeiles corresponded more to the past days when the presence of the Shechina was evident, the blue techeiles indeed reflected the color of Heaven. In the days of the Tanaim they still merited to see that reflection and that is why it was accepted by all. Not so in our spiritually obscure and dark times, until it is revealed soon again in the days of Moshiach. He quotes other sources that maintain, that the Arizal would also not wear it. (Yeshuos Malko O.H. 1-3)
He further asserts that one using it may transgress on the prohibition of "Lo Sissgodedu" or creating division and separation in the community.
Nevertheless, some authorities do wear it. Orchois Rabbenu (1: p. 248) quotes that Horav Itzele MiPonovich zt'l and Maharsham would use it. There are pictures that at least one of the many taaleisim that Horav Chaim Pinchas Scheinberg zt'l wore had techeiles. It is also quoted Horav Zalman Nechemia Goldberg Shlit'a, wears techeiles, just to mention some.
Although there is much controversy in our days over the research done on techeiles and what is the correct source, the great majority of contemporary Poskim and communities have not accepted the results as conclusive and avoid using it.
In Maayanei Shlomo (O.H. 1-3) Horav Shlomo Miller's Shlit'a presents evidence that the techeiles available today cannot be real and is only the imitation k'lo ilan or indigo mentioned in Talmud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:18 PM |
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2003 Amen to That?
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Q. Someone who is careful not to recite a brocho unless there is someone present to listen to it and answer amen, would the amen responded by a Gentile who understands or is explained before the meaning of the blessing count as a proper amen?
A. Borchi Nafshi (Devarim p. 188) mentions a similar question on someone who wanted to take a drink while traveling in a taxi. He wanted to know if the amen answered by the understanding Arab driver would count. Horav Y. Zilberstein Shlit'a maintains it would, since Rambam (H. Sanhedrin 10: 10) rules we do not suppress or inhibit a Gentile from performing a mitzva, even when done only for receiving reward. Being that answering amen implies emunah and belief in Hashem, it constitutes the compliance of one of the Seven Noachide mitzvos and should be promoted. In addition, there was no restrictive acceptance as to who may answer amen, when the commitment was taken.
However, Horav Shlomo Miller Shlit'a disagrees and maintains that the amen pronounced by a Gentile, even when he understands the meaning of the brocho, is in this case of no value.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:09 PM |
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# 2002 Reality Check
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Q. Does one have to check tefilin and mezuzot using a computer program as it is done in our times with a Sefer Torah?
A. Horav Shlomo Miller's Shlit'a opinion is that if they were checked properly when written, one is not obliged to check them again. However, the Rov maintains, since occasionally even after being revised by authorized professional scribes, mistakes are still found, it is preferable to have them computer tested and inspected. (See Maayanei Shlomo O.H. 4).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 3:18 PM |
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# 2001 A Mincha Halacha
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Q. Hello Rav, One day a week I work until after sunset and will need to daven mincha during work during most of the winter. There is a mincha in an office building that is a 5 min jog away that davens at mincha gedola (1pm). It goes pretty fast, they don't do a chazara (they do chetzi k'dushah), and always skip tachanun.
1. Would it be best to daven with this type of minyan or is it better to wait until mincha ketana (more ideal time) (eg. 4pm) and daven alone in my office (with tachanun)? If I do daven with them, is it appropriate to do tachanun myself afterwards once I get back to the office, or once the minyan skips it I've lost the chance?
2. To add an extra twist to the above scenario.....to get to the 1pm minyan, I will need to leave my office 5 min before my lunch break. Practically this does not cause a loss to anyone and its extremely unlikely that my boss would even know. However, as an employee, my boss would probably not be thrilled if they found out, and if my boss was on site, I would not leave early. Given this, is it still appropriate to daven mincha with the minyan, or better to wait until I have a "coffee break) in the afternoon to daven at mincha ketana alone?
thanks so much.
A. Horav Shlomo Miller's Shlit'a opinion is that you have to ask permission from your boss to leave a few minutes earlier. If it is not granted, you must daven later without a minyan. If it is given, it is better then to daven with a minyan and recite tachanun afterwards on your own.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 2:11 AM |
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# 2000 Now Hear This!
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Q. (Re- question 1891). Is it important to conclude our recitation of Y'hei Sh'mei Rabbo before the Chazan begins Yisborach, so that we can concentrate on hearing the words that the Chazan is saying? If yes, which is more important, concluding 'on time' or saying Y'hei Sh'mei Rabbo with all our intention ability even if we finish 'late'?
A. Horav Shlomo Miller's Shlit'a opinion is that although one has to answer Yehei Shmei with his greatest intention, and Mishna Berura (124: 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, one should say it also loud, still listening to the words of the person reciting kaddish is essential, since after all you are answering to his recitation.
Therefore, one should teach himself to answer in a way that matches the pace of the one reciting, so he and others can also hear every word he is saying.
The Rov also suggested to instruct the kaddish reciter to slow down if necessary, so all present can answer properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/2/2019 10:47 PM |
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# 1999 Don't Get Carried Away
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Q. If one is in a place over Shabbos where there is no eruv, are they permitted to carry an EpiPen since it is pikuach nefesh (life danger)?
A. Shemiras Shabbos Kehilchoso (40: 7) writes that an ill person who was ordered by his physician not to leave home without taking certain necessary medicines, or a candy (for diabetes) etc. and there is no local eruv. he may be permitted to carry, under certain conditions. Firstly, the streets he is going to walk by should not be considered a proper reshus horabim. (They are less than 16 amos or about 8m. wide. It is not open on both ends as it runs across town. According to some Poskim, less than 600,000 travelers use it every day). The reason of his walking on the street is that he is performing a necessary mitzva, such as going to shul or to a Torah shiur. Additionally he should be carrying the items in an unusual way or with a shinui, such as under his hat or inside his socks and not more than the items that are needed.
Nishmas Avrohom (1: p. m125) quoting R.Z. Auerbach zt"l rules similarly. Mishne Halochos (7: 56) is even more lenient under the above conditions as he permits going out with the needed medicine if he feels he needs to take a walk for his health.
However, Tzitz Eliezer (13: 24) is stringent and does not permit carrying the needed medicine even when going to shul. He recommends that one who needs the medicine should before Shabbos take it and keep it in shul or any other place he is planning to visit, otherwise, one should remain at home.
Horav Shlomo Miller's Shlit'a opinion is also to be stringent. Nevertheless, the Rov may permit, if one prepares before Shabbos, under the supervision of a competent rabbinical authority a proper belt, in which a single EpiPen is needed as an essential part of the buckle. This being similar to the customary house key carried in a similar way in locations where there is no eruv.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/31/2018 12:55 PM |
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# 1998 Do I Have to Answer That?
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Q. On a prior question (1985) you mentioned that it is not obligatory to answer amen on hearing the bracha of a woman. Is that true for all brachot women say?
A. Mishna Berura (124: 47) indeed mentions only a brocho recited by a woman on a mitzva shehazman gramma, (is time dependent), since they are not obliged to comply with those mitzvos, and not in the rest of brochos such as the ones recited on food.
Even on those time dependent brochos some Poskim maintain that one has to answer amen (Orach Yisroel p. 185, quoting Horav Y. Kamenetzky and Horav M. Feinstein zt'l).
Horav Shlomo Miller's opinion is that it is a mitzva to answer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/31/2018 12:49 PM |
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# 1997 An Important Date
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Q. If one eats dates and an apple (a shiur of both) and nothing else, can the after-bracha for the dates cover the apple thus no borei nefashos would be required?
A. Shulchan Aruch (208: 13) rules that if one recites the bracha acharona "al hoetz" as required after eating a fruit of the seven species, and he also ate apples, he does not have recite "bore nefashos" on the apples, since they also qualify as fruits of the tree and are included.
Mishna Berura (207: 1) quoting Shaarei Teshuva writes, that after the fact, one complies with "al hoetz" after all fruits, even if he did not eat a fruit of the seven species.
Eretz Tzvi (1: 29) adds that even if he didn't recite the "al Hoetz" himself, but heard it from someone else and complies as "shomea keoneh" (listening with the intention to comply), he would also be exempt from reciting "bore nefashos" on the apple.
Horav Shlomo Miller's opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/28/2018 1:52 PM |
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# 1996 A Bitter Pill To Swallow
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Q. I have to take a pill after meals preferable with milk or other pareve non-acidic drink because of my sensitive stomach. I usually take one after shaleshudes, before benching. Sometimes I forget and remember only after benching. Can I take the pill then before havdala?
Since I have to go to shul to daven maariv and then return to make havdala, I may have to wait about forty minutes or more and that is not a good option.
Do I have to make a brocho on the milk or substitute when I drink them to swallow a pill?
A. Shulchan Aruch (O.H. 299: 1) rules that one may not drink before havdala any drink excepting water. Shevet Hakehosi (2: 124) prohibits also soft drinks, since unlike water, one recites a brocho on them even when one is not thirsty or drinks them to swallow medicine. However, Salmas Chaim (273) is lenient on drinking soft drinks when in need, before havdala.
Horav Shlomo Miller's Shlit'a opinion is that you should make havdala before maariv and take the pill. If it is still before the zman of the end of Shabbos, you should delay the candle bracha until after maariv. If that is not an option you should take the pill just with water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 10:46 PM |
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# 1995 Made to Order
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Q. Shalom Aleichem
What comes first in limud haTorah, if one is behind in a mishnayos commitment for a shloshim or shanyim mikrah vechad targum?
A. Horav Shlomo Miller's Shlit'a opinion is that shanyim mikroh veechod targum has priority as it is an obligation. (Shulchan Aruch O.H.285: 1).
However, the Rov recommends that some mishnayos should be learned too. This assumes that the commitment to learn mishnayos was not taken as a nedder.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 3:55 PM |
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# 1994 Don't Free Yourself
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Q. Considering that it is better to spend money on a mitzvah than to get it for free, is it better for one to have his own Shabbos seuda (even if he is sitting by himself) than to join someone's else seuda (for free)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better to join and not be sitting alone on Shabbos. However, you may want to gift wine or any other worthwhile item to your host and show thanks and appreciation. Then it will not be for free.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 2:53 PM |
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# 1993 No Yale Veyavo?
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Q. Can one use a Yale T-shirt that has the emblem of the university bearing the words Urim Vetuim written in Hebrew stamped on the front, when you entering a bathroom?
A. On question 973 regarding a medallion with letters of psukim, we wrote: "Rabbenu Yerucham (Nesiv 2: 2), and Beis Yosef (Y.D. 283) quote T’shuvas Harambam in regards to medallions with verses from Tehilim worn by children for protection. He asserts that it constitutes a “zilzul” or irreverence to words of the Torah. See also Shulchan Aruch Y.D. (283: 4) regarding the prohibition to weave psukim on a ta’alis and Shach (ibid. 6) that the reason is the zilzul of the psukim of the Torah. (See also Tzitz Eliezer 16: 30)
Horav Shlomo Miller’s Shlit'”a opinion is that in general one should avoid using psukim for the purpose of adornment or decoration, as it belittles the honor and respect due to the words of Hashem written in our Torah. He added that one cannot say that it is outright prohibited to wear the medallion shown in a bathroom, as the words and letters are not clearly or correctly written."
Poskim permit bringing into a bathroom a U.S. dollar bill that shows the words “In G-d we trust” without any cover (Betzel Hachuchma 6: 124, Oz Nedberu 2: 64, Ginzei Hakodesh 4: 5: f. 6, , Tzitz Eliezer 16: 31, Shevet Ha’Levi 6: 8, Teshuvos Vehanhugos 2: 466, Rivevos Ephraim 8: 158: 4 quoting the opinion of Horav Elyashiv zt"l, Halichos Shlomo Tefilla 20: n. 33).
Horav Shlomo Miller's Shlit'a opinion is that in our case there is no issue in entering the bathroom wearing this T shirt, as the words "Urim Vetumim" are not a posuk and are also not written properly in one single line in Yale's coat of arms.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:56 PM |
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# 1992 A Hundred Brochos to My Daughter
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Q. My daughter wants to know if she is obligated like men to make 100 Brachos per day. Even though she davens Shacharis and Mincha daily, she does not daven Arvis and does not know of many righteous women that do so either (or did so in previous generations -- other than the grandmother in whose memory she is named). Therefore, she wonders where in the Sidur is she going to find the extra Brachos.
A. Poskim disagree whether women are liable to recite meah brochos every day. Divrei Benayahu (4: 2), Halichos Olam (1: p, 59), Yashiv Moshe (p. 19), Sefer Hasichos (5751: 1: p.134) quoting the Lubavitcher Rebbe zt'l, Oitzros Hahalacha (p. 33, n.13) quoting Horav Eliashiv zt"l, and others maintain they are.
However, other Poskim disagree. Shevet Halevy (O.H. 5: 23), Halichos Beiso (13 n.2) quoting R.S.Z. Auerbach zt"l, Teshuvos Vehanhogos (2: 129), Shevet Hakehossi (1: 63), and others maintain that they are not obliged to recite one hundred brochos. They argue that it would seem in reality very difficult to complete that number when they usually daven only one amida a day.
Horav Shlomo Miller's Shlit'a opinion is that since they have to take care of their children and their household or preparing themselves to do so, they are osek bemitzva or engaged in compliance of mitzvos and therefore exempt of having to search for more brochos. Their important obligations stands as a source of brocho in its stead.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2018 10:54 PM |
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# 1991 No Wash and Wear...Ever?
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Q. Someone removed in Shabbos a stain on his jacket by rubbing it with a wet towel, he did this intentionally because of being ashamed of having a stain on his clothing. Since he did a melacha bemezid (intentionally doing prohibited work) on Shabbos, can he use this jacket in the future? Should he maybe after Shabbos place again a similar stain and then remove it, so he won't be profiting from a melacha done on Shabbos?
A. Rav Poalim (O.H. 3: 16), Ben Ish Chai (Vayechi 19) rule that one should abstain from using the clothing he washed intentionally on Shabbos forever, as one is forbidden from eating food that he cooked during Shabbos. (O.H. 318: 1).
In Ben Yehoyada (1: 13) he rules in the case of borer (choosing done in a prohibited form) that when done intentionally, it will also prohibit further use of the results of the work done. The above applies even if the selected object was returned to the mixture and therefore there was no resulting gain from the work done on Shabbos, it would still remain prohibited. He argues that the same will apply to the clothing even if it was stained again. He explains that it is different from a plant that was harvested in Shabbos that can be replanted, since that is considered as a new plant.
Horav Shlomo Miller's opinion is that it is improbable that the removal of the stain would be considered as a mezid or intentional melacha, since he likely thought it was permitted because of kavod habriyos or maintaining self respect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:41 PM |
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Important Numbers
