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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#366 Repeating a Posuk Multiple Times
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Q. I would like to clarify if it is permissible to recite a posuk with Hashem's name as often as one wishes (repeating the posuk with Hashem's name multiple times) not as a tefillah necessarily just as a i.e. reminder to someone or for an other purpose?
A. Horav Shlomo Miller's Shlit"a opinion is that you can repeat a posuk with Hashem's name multiple times as long as it is done in a respectful manner and does not create a Hefsek during Tefiloh or a similar situation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 8/29/2013 2:39 PM |
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#365 Briya, Birya or Berya?
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Q. What is the correct pronunciation of "briya" as in "it does not become annulled even in a thousand". Artscroll spells it as "briya", conversely the Mesivta and Veshinantam editions write the phonetics as; "birya", while many old-timers pronounce it as "berya", with a segol.
Which is correct?
A. Horav Shlomo Miller's Shlit'a opinion is that both spellings are correct, however the "berya" pronunciation, although it may be the most popular in certain circles, it is grammatically incorrect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/29/2013 2:38 PM |
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#364 Esther Hamalko's Siblings
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Q. Did Esther have any brothers or sisters?
(You are asking why it matters) It matters because I found an interesting Gematria. In Ki Seitzei, where it says, Mishpat habechorah, equals exactly Esther or 661.
Why would that Gematria be the same for both phrases? Perhaps she was an only child.
A. After checking out the available sources in the Talmud, Midrash, Meforshim, etc., there seems to be no indication of Esther Hamalkah having or not any siblings. The Talmud (Megilah 13a) and Targum (2: 7) write that her father and mother perished immediately after she was conceived and was born correspondingly and did not have any more offspring.
It is important to mention that, even if she would have been the oldest daughter and had younger siblings, the Mishpat Habechorah or laws of the first born, would not apply to her.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/29/2013 2:35 PM |
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#363 Is Intention Essential in Social Mitzvos?
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Q. Since the Halacha is that you need kavanah or intention to comply with a Torah mitzvah and according to some even on a rabbinical mitzvah and since we do perform many mitzvoth during the day without even thinking, such as helping others, doing favors, supporting our families and even listening to Torah without any specific intention at all, would it not be a good idea if at the beginning of the day a person would declare that all such unintentional good deeds should be considered as being done Leshem Mitzvah? Would that help if you latter forget?
A. Horav Shlomo Miller Shlit'a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B'eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. However, Bais Halevy drush1, disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah.
It is also important to note that the mindful intention has to be close to the fulfillment of the Mitzvah, as Mishna Berurah (60: 7) writes: "To intent before he begins". Piskey Teshuvos (ibid. 5) mentions that the amount of time before should not be longer than the span of Hesech Hadaas, or time enough for the mind to dwell on something else. (Once you begin doing the Mitzvah with proper intention you fulfill the obligation even if you were latter Masiach Daas, see Minchas Shlomo 1:1).
Therefore a declaration of intention at the beginning of the day may not result in great benefit. However, Horav Shlomo Miller Shlit'a suggests that it may serve as a reminder to later have proper Kavanah, as we carry on with the daily Mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 8/29/2013 2:32 PM |
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#362 Inducing Birth Close to Rosh Hashanah
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Q. A woman that is due to deliver her newborn son (as seen in ultrasound) this week Thursday. If she is late about a week (normal in her case), the doctor recommended inducing the birth. That would result in performing the Brith Milah on Rosh Hashanah. Is it permitted to induce her on the day the doctor suggest (Thursday) and have the Brith Milah on Rosh Hashanah, or should she postpone it (for Monday) or even induce earlier, so the brith takes place before or after Rosh Hashana?.
Thank you!!!
A. Horav Shlomo Miller's Shlit"a opinion is not to induce labor at all even after a week from due day, unless there is a serious medical need. (See also Igrois Moishe Y.D. 2: 74, Binyan Av 4:52, Psak of Harav Yitzchok Berkovits Shlit"a et. al. for similar rulings)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/23/2013 1:39 PM |
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#361 Making a hefsek between kidush and the seudah
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Q. If someone drinks grape juice for kiddush or eats challah instead of wine, what is the halacha about eating the se'udah or meal?
Do we have to eat the meal within 72 minutes of making the bracha or the kiddush?
A. Remoh (O.H. 273: 3) rules that after reciting Kiddush one should eat on site immediately Poiskim disagree as to what is considered immediate. Mogen Avrohom (ibid. 5), quoting Maharil maintains it is literally right away, while Ohr Letzion (2: 20: 24) maintains that less than one half an hour is still called immediate. They also disagree as to length of time that would constitute a hefsek or disconnection and require another Kiddush recitation. Maharika'sh (Erech Lechem 273) maintains that the span is seventy-two minutes or the common length of digestion. However Ginas Verodim (3:2) suggests that the duration of wine digestion may be shorter. Poiskim also try to explain why the lengthy recitation of the Hagada on the Seder night, is not a hefsek between the first Kidush cup and the seudah. Yalkut Yosef (Shabbos 4 p. 300) and others maintain that a wait that forms part or serves as preparation to the meal is not considered a Hefsek. Many Poiskim also mention as a determining factor the intention of the person at the time he was making Kidush (Shmiras Shabbos Kehilchoso 2: p. 174 et. al.).
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. He added that the fact that Shulchan Aruch (O.H. 471: 1) rules that one should not drink wine on Erev Pesach from the beginning of the tenth hour (around 3.00 P.M.) as it may spoil the appetite, shows that it may take even three hours or more for the wine to fully digest. Therefore if you drink a full cup of wine (containing preferably a Melo Lugmov plus a Reviis) during Kidush, you may latter wash and eat your Seudah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:40 PM |
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#360 Chicken Kapparot this year
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Q. Rabbi, it has been the custom of my family to do kapparot with a live chicken. This is a custom I have kept since moving to Toronto. This year however, with the demise of Chai Chicken, I am at a loss as to where and how to keep this custom. Is someone else going to provide this service?
A. Horav Shlomo Miller Shlit"a suggested you and maybe other friends who share the same predicament can acquire a live chicken (on a quick web search they average $10.00) and then take it to one of the Shochatim. He also ruled that if you change your Minhag to using fish or money, you do not have to make Hatoras Nedorim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:34 PM |
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#359 Adopted children in non Orthodox homes
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Q. While being mekarev an older lady (& grandchild) who considers herself conservative, she disclosed that the mother of the grandchild was adopted. It is doubtful if the adopted mother was from a Jewish home. The grandmother who is caring for the child is currently sending the child to a Jewish albeit secular school but is considering public school. We are unsure if we should be discouraging this. Is the mother (who was adopted by a conservative family) halachikly Jewish, although she most likely was never consulted at bat mitzva if she wants to adopt such a lifestyle?
A. If the mother was adopted we should assume that she was born a Gentile unless otherwise proven (see Igros Moshe 2: 126). Since even if she underwent a conversion process during her adoption, it would have been, according to the information you provided, a contemporary conservative ceremony, commonly not recognized by normative Halacha, it would result in her child being also a Gentile. If a proper geyrus process for minors was followed, there is no need to confirm or accept Judaism for the converts when they reach adulthood, as long as they do not reject their conversion when they are so informed, it automatically takes effect.
Horav Shlomo Miller Shlit'a advised to double check with reliable witnesses or documentation the pertinent facts including the details of the conversion, if it ever took place. If the prior assessment is correct, there is no reason to send the child to a Jewish school, unless the grandmother indeed becomes a bona fide Baalas Teshuva and is willing to provide a proper Kosher home and lifestyle to go along with the appropriate conversion and Torah education for her grandchild.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:30 PM |
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#358 Receiving financial benefits to move to Israel from non Jewish organizations
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Q. There are some religious Christians who are very supportive of Jews living in Israel, As such they offer financial benefits to move there. For example they will pay for ones lift to Israel. Is it permissible to accept money from them?
A. Shulchan Aruch (Y.D. 254: 1) rules that in principle, one should not accept tzedoko from a Gentile, (there are several exceptions to this halocho and each one should be valued on their own merit) the reasons given by the Poskim (ibid.) is that it causes desecration of Hashem's name or it creates misplaced mitzvohs (Baba Basrah 10b, quoting Yeshayahu 27: 11: "When its branches dry out"). Based on those tenets, Horav Shlomo Miller's Shlit"a opinion is that even if there are no strings attached to the bequest, one should avoid receiving their help when settling in Israel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/16/2013 2:36 PM |
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#357 Calculating Maaser on a mortgage
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Q. If a property is purchased & leases it to pay off a mortgage is the rental money subject to masser if there is no profit left over after expenses such as taxes, interest & paying off the loan?
What if the mortgage is part of a business transaction (with a heter iske) with another yid? How does the borrower and the lender calculate masser?
A. When paying off a mortgage the principal part of the payments, as opposed to the interest, is income as you are paying off the loan, and therefore subject to Maaser.
When borrowing using a Heter Isko, the same applies for the borrower. The lender pays Maaser from the interest (permitted by the Isko agreement) he is collecting.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/16/2013 2:28 PM |
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#356 Life support for the terminally ill
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Q. My elderly mother is extremely ill and has all kind of medical complications; she is now in an ICU. We told the doctors to do everything possible to extend her life even though she suffers greatly. She herself has given instructions to resuscitate if necessary. What do we do if it comes to connecting to life support equipment such as a respirator?
A. Igrois Moishe (C.M. 2:73:1) and Horav Shlomo Zalman Auerbach Zt"l (Minchas Shlomo 1:91:24, quoted in Nishmas Avrohom Y.D. 339:4) permit in certain circumstances the withholding of extraordinary procedures from a seriously ill patient who is suffering greatly and has no hope of cure. The latter (ibid.) distinguishes between treatments which fulfill a person's basic needs or are accepted as routine, and treatments which are not considered routine. For example, Halacha forbids withholding oxygen or nutrition from a patient who is suffering from cancer, which has spread throughout the body and is near death, even though the patient is experiencing great pain and is suffering terribly. If he is diabetic, one may not withhold insulin from him with the intention that he dies sooner. One may not withhold blood or antibiotics that are necessary for his care. One may not withhold these treatments even if the intention in doing so is not to hasten the patient's death. On the other hand, we are not obligated to administer non-routine and painful treatments, which serve only to lengthen life and do not cure the fundamental problem. This especially applies if the patient objects to such treatment because of the suffering he would be forced to endure as a result.
Horav Shlomo Miller"s Shlit"a opinion is that for a terminally ill patient that experiences great suffering, connecting him to life support such as a respirator is seen as an extraordinary procedure. However, situations differ and constantly change, occasionally for the better, so a competent Rabbi familiar with the case and the attending medical team should be consulted. Care is of the essence when indicating to the assisting doctors that no respirator should be employed, as they may regard this instruction as an invitation to cease the obligatory basic routine needs of the patient mentioned above. Horav Miller Shlit'a also advised that this instruction should wait until requested by the medical staff.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:18 PM |
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#355 Prison discharge during Yom Tov
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Q. If someone has a release date from jail which will fall on Yom Tov, what does the person have to do when the government will not change the date? The only way to leave the institution is by bus. Does the frum Yid have a choice?
Sincerely,
Concerned Prisoner
A. Horav Shlomo Miller Shlit"a suggested that he should be released to the custody or care of the Jewish chaplain of the facility, after the chaplain explains to the relevant authorities the need for this special discharge.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:15 PM |
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#354 Blowing the Shofar, without a Minyan
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Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not make minyan on that day, do we still blow the shofar?
A. Whether Tekias Shofor during Elul requires a Minyan or no, would depend on the reason we blow. Tzitz Eliezer (12:48) writes that according to the motive of not forgetting the day when Moshe Rabeinu went up to Mount Sinai, this blowing may have been instituted only for a congregation. He also argues that even if the reason is the awakening before Rosh Hashono for performing Teshuvo, it may still require a Minyan, since a communal stirring is more effective than an individual one. However, Siach Yitzchok (264), Nitei Gavriel (Rosh Hashono 4:9) and others, rule that even a yochid (individual) who davens on his own, if he has a Shoifor should blow.
Horav Shlomo Miller Shlit"a agrees with this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:08 PM |
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#353 Blowing Shofar by Mincha during Elul
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Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not find someone in the morning can we blow by mincha?
A. When the Tzibur did not blow the Shofar after Shacharis, Igrois Moshe (O.H. 4: 21: 5) rules they can blow after Mincha, since the Remoh (O.H. 581: 1) writes that there are places where the custom is to blow in the evening every day (See also Nitei Gavriel- Rosh Hashono p.55).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 2:53 PM |
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#352 A minor blowing Shofar during Elul
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Q. Dear Rabbi, In our small weekday minyan we have a problem getting someone to blow the Shofar daily. Can a youngster who is not bar mitzvah blow for us?
A. Nitey Gavriel (Rosh Hashono 4: 8) writes that if no other Baal Tokea is available to blow the Shofar during Elul, even a minor who is not Bar Mitzah yet, can be asked. However on the onset, a Koton should not blow the Shofar as it is not befitting for the honor of the congregation.
Mekadesh Yisroel (Yomim Noroim p.44) depends this Shaileh on the reason for blowing Shofar during Elul, if it is for awakening the listeners to do Teshuvo and a minor may not be as stirring and as effective as an adult. Other reasons mentioned apply even when a minor blows. (See also Meagel Hashana p.37 and Shevet Hakehossi 1:185).
Horav Shlomo Miller's Shlit"a opinion is that he can blow when no adult is available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 1:56 PM |
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#351 Pushing and striking others in a simcha
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Q. In certain cities, brushing close to people, even pushing, takes place at simchas, by talks, in shules. There is not an apology, but in any case it is disturbing and hurts frailer people. Is a Yid oiver by doing this, and what?
A. Rambam (Chovel Umazik 5:1) rules that one who strikes intentionally another transgresses on the Biblical prohibition (Devorim 25:3) "he shall not exceed (flogging)" The Shulchan Oruch (CM 420:1) states that one who just lifts his hands to hit another person is called a Rosho or evil. However, there is an established tradition to exempt one that harms another person or his property, unintentionally at the time he is complying with a Mitzvah, such as attending a wedding, Simchas Torah or Purim (Rashi and Tos. Suka 45a – Remo O.H. 695:2 and 696:8 – Mishna Berura ibid. – Remo C.M. 378:9 – Trumas Hadeshen 1: 110 et. al.). Two reasons are given for this exemption. It was our Sages intention that a person should rejoice in the fulfillment of a Mitzva with all his hearth and devotion, without being limited by the fear of unintentionally damaging his friend. Others argue that it is based on mutual forgiveness and reciprocated exoneration that benefits all. The difference would be if this applies even when the victim was not partaking in the Mitzva or Simcha. (Mishpetei Hatorah p.95).
Horav Shlomo Miller Shlit'a added, that although the perpetrator may be exempt from paying compensation, it does not exempt him from asking mechila and saying I'm sorry.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 1:32 PM |
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#350 Writing Hashem's name in English
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Q. Recently I had an email discussion about how to write Hashem's name in English. They felt that G-d hyphenating was not necessary as they stated was only a generic way of referring to Hashem and not a name of Hashem. I have always been led to believe that including the o in G-d constitutes shaymos.
What is the correct approach?
A. Shach (Y.D. 179: 11) rules that one may erase Hashem's name written in other languages. Mishna Berura (85: 10) maintains that although one may erase that name as it lacks holiness, one should not repeat the name in vain (Mishna Berura ibid, Igros Moshe Y.D. 174) or mention it in unclean sites since that constitutes defilement and desecration and that prohibition is more severe and still applies. It also includes the proscription of discarding it as ordinary waste matter (Achieazer 3: 32, Minchas Yitzchok 1: 17, Ginzei Hakodesh p.91)
Besides the issue of secular languages, that name of G-d may not be referring to His true name at all, but rather to the broad concept of all deities of any religion including idolatrous creeds, yet Poiskim advise not to defile or desecrate it, out of concern that it may not be so. (See; Shach, Yoreh De’ah 179:11, Beis Yosef, Tur, Y. D. 276, quoting the Rashbatz's - Beth Lechem Yehuda Y. D. 276:10)
However, when the name of G-d, written in other languages is hyphenated, most Poiskim permit including it in the regular refuse disposal (not so when written in Hebrew where Poiskim disagree. See Avnei Nezer Y.D. 365, Shalmas Chaim 366, Mincha Yitzchok 9: 62: 3, Teshuvos Vehanhogos 1: 638, Halichos Shlomo –Tefila 22: 10 note 34).
Therefore Horav Shlomo Miller Shlit"a advises to hyphenate Hashem's name even when written in other languages.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 12:34 PM |
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#349 Mental imaging of our needs before davening
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Q. In book Otzerot Hatfila of Tzvi Nishri volume number 2, page 989, "Moshe Rabeinu zier le atzmo et bakashto".... per Rabbi Eliahu Lapian. So we should be imaging by our self our tefilah needs in order to get it answered. More about this in page 987. "Be rega she anu mezeierim biLvavanu at dvarim mathilim Shaarei Tfila Leipatah"
So my question is how to imagine what we need? And what is the correct technique of imagine?
If it is so important why does nobody (else) talk about it?
Do you know other books talking about imagination for tefilah?
A. Oitzrois Hatefiloh (p. 986) quotes from the Sheloh (Tomid) the problem that many face while praying, and that is concentrating on what we are saying and remaining focused while entreating Hashem. He offers an important solution and technique, and that is to use our power of imagination prior and at the time we pray. If a person can picture in his mind the problems and troubles that he faces and by creating those images he can awaken dormant deep feelings and emotions, then his tefiloh will emanate truly from the heart and not remain being simply insensate and numb words of the mouth expressions.
In the name of Rav Eliahu Lapian Zt"l he offers an answer to a puzzling detail in the prayer of Moshe when asking for Hashen to appoint a man over the congregation. He adds: "so that the congregation of Hashem will not be like sheep without a shepherd." Was he really trying to explain to the Almighty, the All-knowing how a leaderless nation looks like? Does Hashem require parables to better understand? Rather, he explains, Moshe Rabbenu was imagining to himself that painful scenario and thus enabling him to ask for His help with greater emotion and more profound feelings.
Actually, the material written on this topic as seen from different perspectives is extensive. A few examples: Remoh (O.H. 1: 1) on "Shivisi Hashem Lenegdi Tomid" and meforshim (ibid.) on imagining the name of Hashem in front of our eyes; Mishna Berura (74), in regards to seeing oneself standing in front of the Kodesh Hakodoshim while reciting the Amidah; Or Olam (p. 159) in the name of Ramcha'l, explaining the definition of Iyun Tefilah. Vayetze Yitzcok Losuach, p. 42 elucidating how one should bond Geulah to Tefilah by envisioning the "Crossing of the Sea" before beginning the Amidah; Droshois Eliezer p.153, quoting the Kuzari's explanation of the sin of the "Golden Calf"; Minchas Aviv, parsha's Ki Tissah on the same topic et. al.
Rabbi A. Bartfeld
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Posted 8/2/2013 2:58 PM |
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#348 Boiling three eggs together
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Q. Do people who cook boiled eggs today still accustom to boil at least three at the time?
A. Most Poskim espouse the view that blood in an egg that is the result of the fertilization process is biblically prohibited (Tur and Shulchan Oruch Yoreh Deah 66:1,2).
The reason for the tradition of boiling a minimum of three eggs together, is that in case one of them contains blood that prohibited egg will become nullified in the kosher majority created by the other two eggs.(see Toras Hamishpocho p. 76, as to how to remove the eggs from the pot when cooked)
Commercially available eggs today are generally unfertilized, as hens are segregated in huge coops and are not in contact with males. Such eggs are referred to in the Talmud as Safno Mearo and the blood found in such eggs does not prohibit the entire egg; only the blood spots themselves have to be removed.
Igrois Moshe, (Y. D. 1: 36) discusses the state of blood spotted eggs in countries where Safno Mearo eggs predominate and notes that the Minhag is still to discard the entire egg.
Yabia Omer (Y. D. 3:2) writes that the custom is to simply remove the blood spot and eat the rest of the egg (see similar position in Minchat Yitzchak 1:106 and 4:56:3)
It has been suggested that the reality has changed considerably since the writing of the Igrois Moishe response, and today it is highly unlikely that a fertilized egg will be sold as a table egg. As such there may not be anymore a reason to boil three eggs together.
Horav Shlomo Miller's Shlit"a position is that if one already observes this Minhag he should maintain it, as people do travel to different places and situations could change.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 8/2/2013 2:52 PM |
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#347 Eating before davening
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Q. Dear Rabbi, many of us need a little coffee in the morning to have enough concentration on our tefillos. However, I'm finding recently that my stomach acids are creating a strong bad smell from my breath. I've tried extra brushing and mouthwash, but it's not from the mouth but the stomach. I'm concerned it may affect others around me as the smell certainly bothers my wife. While on weekdays it's a smaller issue.... but on Shabbes it's worse as we don't eat until nearly noon. Not sure if I should try to daven part of the tefillos and then say kiddush at home and eat something small before coming to shul? Any ideas/suggestions. Thank you.
A. Shulchan Oruch (O.H. 89: 3) rules that you may eat and drink for medical reasons before davening. Mishna Berura (ibid. 24) explains that the reasons for not eating mentioned in the Talmud (Berachot 10b) "You hast cast Me behind your pride" (Melachim I, 14:9) and the prohibition of; "You shall not eat on the blood" (Vaykra 19:26), meaning; "Do not eat before you have prayed for your blood" do not apply when eating for healing purposes. Mishna Berura and other Poskim are also more lenient once Krias Shema and the "Morning Brochos" have been recited. However, your situation may not necessary qualify as a medical condition.
Shmiras Shabbos Kehilchoso (2: 52: 29) quotes Rav Sh. Z. Auerbach Zt"l opinion that these two prohibitive reasons do not apply for amounts of food less than a "kezais" (approximately 28 grams), although some Poskim disagree (see Asia, Shvat 5765).
Horav Shlomo Miller's Shlit"a opinion is that it is better to avoid eating solid foods before praying when possible, and rather settle your stomach acidity with milk, tea or other non-acidic drinks.
(I consulted with an experienced and well-informed doctor, and he explained to me that the bad breath when fasting may be a symptom of Gastroparesis, or delayed gastric emptying or other conditions. This is worth checking.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 8/2/2013 2:49 PM |
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Important Numbers
