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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#123 - Community Arba Minim and Tallis - Ownership Status
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Q. Is the following analysis correct?
Can we really say that any member of a shul actually ’owns’ the Tallit? Membership does not mean ownership, but rather access to the facilities of the shul. For example, one cannot say that they ’own’ a siddur just because they paid membership dues, unless they personally donated it, and even then it becomes property of the shul and not the member.
If the shul was sold, God forbid, the members would not receive payment individually.
The shul gives members more benefits than non-members, but that does not imply ’ownership’. Likewise with the Tallit, the shul permits members and actually non-members equal use (as a borrowed item). The same is true of a Sefer, perhaps a member would be allowed to borrow it, but if they wanted to ’own’ it, they would have to purchase it from the shul.
All that being said, does the shul have a policy of actually ’giving’ the Tallit to the member, or even non-member with the intent of reclaiming ’ownership’ after its use?
Do both parties understand this? I doubt it.
A similar situation exists with the Lulav and Etrog, although there the shul and knowledgeable participants understand the Halacha. A person who does not understand the Halacha would actually be making a ’Bracha l’Vatala’, and not fulfilling the Mitzva if he thought he was just borrowing the Lulav.
I don’t think the intention of either the shul or the person wearing the Tallit belonging to the shul is to acquire ’ownership’. Therefore, I think it would be incorrect to make a Bracha when putting it on, unless it is fully understood and stated that taking the Tallit constitutes an actual transfer of status of the Tallit.
Is the above correct?
A. The Shulcha Aruch, (O.C. 658,9) explains the tradition of an entire community of purchasing Arva Minim together. Mishna Berura (ibid. 38-42), says that the above applies, even if some members are totally ignorant of the proceedings and their meaning. However, he adds, it is preferable to buy you own set when possible.
Horav Shlomo Miller’s opinion is that when someone borrows a Talis, or a Lulav and Esrog that belongs to the Shul, with the intention to comply with the required Mitzva, even if he is totally unfamiliar with it’s Halachik requirements of ownership, or he is likewise uninformed of the ways and means of achieving necessary possession trough a Kinyan, he will still fulfill this Mitzva. The reason is that he has the intention of fulfilling the Mitzva by whatever means are necessary, and since that involves a Kinyan, it will take effect even without his specific intention of doing so, and therefore complies with the Mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2011 4:02 PM |
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#122 - Real estate agents soliciting homes
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Q. Is it proper for a real estate agent to solicit homes for purchase? Is it considered coveting your neighbours possessions etc...
A. Shulchan Oruch (Ch. M.359, 10) quotes the words of the Rambam (Gzeilah 1,3) that the prohibition of "Lo Sachmoid" and "Lo Sesaveh", "Do not covet and do not desire" apply when anyone who desires an item or house that belongs to his friend (and is not for sale), tries to think of ways to convince the owner using excessive pressure or undue persuasion. This proscription applies even when he is in the end convinced and sells willingly, and even if he is very generously compensated. (ibid.)
Horav Shlomo Miller Shlit'a, is of the opinion that the above would apply also to a real estate agent, as he is desiring and coveting the money of his friend, in the form of the sales commission due to him. However, by asking only occasionally if he is interested in selling his property, he does not transgress any prohibition.(Yehuda Yaaleh C.M. 33 – Betzel Hachochmo 3,43, 10) The above only applies when the owner has no interest in selling the property. If it is for sale, but the prospective buyer is trying to get a lower price for the item, he is obviously permitted to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/18/2011 1:00 AM |
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#121 - Does a Doctors surgical gown reqire Tzitzis?
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Q. If a doctor has his own surgical gown (as he works in his own clinic), and it has four well defined corners (it closes on the back, so all corners are there), does he have to put Tzitzis on the corners? Does it matter if there is a strap attached to the top corners? Thanks.
A. There are a number of reasons to be lenient in requiring Tzitzis for a surgical gown.
A) All four corners are on the same side and not two in front and two behind. Mishnah Berurah 10,36 in the name of Darkei Moshe, exempts the above, however Mogen Avrohom disagrees.
B) The material used for making the gown, if it is not wool or linen, its obligation is only rabbinical according to the Rambam and Shulchan Aruch (O.C. 9,1), Remah (ibid.) disagrees. If it is made of synthetic fibers, the opinion of many Poiskim is that it does not require Tzitzis.
C) According to the Arizal (Beer Heitev and Shaarei Teshuvah 16,1) a garment that has long sleeves is not considered a proper four-cornered garment. (see Tzitz Eliezer 6,1)
Horav Shlomo Miller's Shlit'a opinion is that the attached straps to the top corners may not annul them, as they are rather thin. However, due to the above-mentioned reasons, you can be lenient. It is preferable that the owner of the gown should gift it to another
person, or should exempt it of Tzitzis by rounding off a corner of the
gown.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 11/13/2011 11:29 AM |
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#120 - Non-Kosher Chewable Vitamins Prescribed by a Doctor
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Q. I had a question regarding medication. I am pregnant and have been prescribed prenatal vitamins. I am unable to take the ones that need to be swallowed as they are too large for me to swallow and they cause me to throw up.
My OB prescribed me new vitamins, Select-OB Caplet (From the US), that can either be swallowed (but again, these are really large) or chewed. But I don't know if they are Kosher.
Am I allowed to chew these vitamins?
A. Horav Shlomo Miller Shlit"a recommends breaking the (kosher) chewable caplets into small pieces prior to swallowing them. You can contact R' Moshe Shore, a Frum and well-informed pharmacist, for pertinent information on the availability of kosher vitamins.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:55 PM |
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#119 - Working as a Chef in a non-Kosher Kitchen
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Q: If someone gets a job working as a chef can they cook meat and milk
together if its not being eaten by the person, only others and assuming
that the others aren't Jewish.
A: It is prohibited to cook meat and milk even if the resulting product
will not be consumed at all, as in an analytical lab test, or if it will
only used for animal feed. (Yalkut Yosef 3 pg.197). Our tradition is to
prohibit cooking non-kosher nevaila meat (that did not undergo proper
shechita), However, this does not apply to meat from a non-kosher
species. (see Shulchan Aruch YD 8,3 and 4 – Taz and Shach ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:40 PM |
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#118 - Working as kitchen help (no cooking) in a non-Kosher Kitchen
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Q: What if a person was to work in a capacity other than cooking in a kitchen, say mixing cold meat and milk together?
A: Poiskim recommend avoiding being hired as a chef in a non-kosher kitchen that prepares food even if only for Gentiles, as he may partake from it while working or may cook meat and milk together. (Yabia Omer Y.D. 4,6 – Yalkut Yosef, Isur Veheter 4,6). Mixing cold meat and milk together without cooking it, is not prohibited, even if it is left for more than twenty four hours.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:35 PM |
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#117 - Using a high heat dishwasher for meat and dairy dishes
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Q: Would there be an issue using a high heat dishwasher where meat and dairy dishes are being put together with a significant amount of meat and dairy waste, not for the purposes of eating, but still being cooked together at a temperature higher than boiling?
A: Indeed this would be prohibited as you would be cooking the remnants of meat and milk together. Most Poskim proscribe, even when detergent or any other unpleasantly tasting chemical is added, (see. However Yabia Omer 10). Using the same dishwasher but not concurrently for meat and milk utensils is also problematic, even if the interior is stainless steel, since it is hard to clean from residue properly and also the hoses, fittings, pumps, etc. cannot be correctly kashered.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:33 PM |
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#116 - Using timers on Shabbos and Yom Tov
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Q. Dear Rabbi, Can I use a timer for Shabbos to turn on a coffeemaker, hot water urn or a crock pot? What about Yom Tov? Can I set the timer to turn on the second day of Yom Tov so I can cook a Chulent for Shabbos or does the crock pot need to be left on for all 3 days?
A. Many Poiskim (Chazon Ish O.C. 38,2 – Tzitz Eliezer 2, 6- Be’er Moishe pg. 103 - Sheorim Metzuyonim Behalacha 72,37 et.al.), permit to place food before Shabbos on an electric heating device that will turn itself on during Shabbos by means of a timer, also set before Shabbos. However, they prohibit doing so on Shabbos even before the device is turned on. Some permit in need via a Gentile, or after the fact.
If the timer was set before the beginning of Yom Tov, it is permitted to place the uncooked food on it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 10/3/2011 11:07 AM |
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#115 - Bitter or sour foods and drinks on Rosh Hashanah
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Q. Dear Rabbi, I know that on Rosh Hashono we are not supposed to eat bitter or sour foods and drinks. If these are sweet too, such as most common soft drinks, or salad dressing that has a bit of vinegar to make it tasty, or sweetened prepared chrein, Is there a problem? Thanks.
A. The Minhag not to eat bitter or sour foods as a Siman or symbol for a sweet new year, goes back to the time of the Geonim. (Tshuvos Hageonim 114 - Chida in Tov Ain 18: 91). Mishna Berura (583: 5) mentions only not to eat foods cooked with vinegar. Chida (More Baetzvah 9: 254) includes lemons too.
Many Poiskim differentiate between things sour or bitter (vinegar, chrein) and sharp tasting foods (pepper, onions, charif or jalapenos), permitting the latter as they are mainly condiments and make the food taste better (Bikurey Chaim 2: ,3, quoting R.N. Gestetner Shlit’a - Kovetz Minhogei Isroel 5, p.135).
Rav Yisroel Dovid Harpenes in Mikdash Israel (Yomim Noroim 111) permits sweet lemon tasting soft drinks or tea with lemon and sugar, as they convey the positive idea of a sour or acid taste being changed into sweet, similar to the salt in the chala being transformed by dipping it into honey. By the same token, he sanctions eating salads with dressing that has a bit of vinegar; he also permits grapefruit with sugar and prepared sweetened chrein (ibid. 110, 112, and 113). He quotes Horav M. Feinstein ZT"L as saying (on eating fish with chrein) that its good taste symbolizes a "geshmak'n yohr", a good tasting year.
Horav Shlomo Miller's Shlit"a opinion is similar, however he disagrees about chrein and recommends not to eat it, as its bitter taste dominates, and it is also used as Moror or bitter herbs on Seider night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/27/2011 11:22 AM |
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#114 - Redness (or any other discoloration) in the area of Tzomet Hagidim in a chicken
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Q. Dear Rabbi, If there is redness (or any other discoloration) in the area of Tzomet Hagidim in a chicken what should be done with it?
A. Remah (Y.D. 56,9) asserts that a wound that has become inflamed and bloodshot (nifuach venitzrar hadam), in the Tzumas Hagidim area (the base of the drumstick in chickens, where the sixteen tendons that control the movement of the leg, join bone and muscle), requires to be checked. We are to inspect the joint to ascertain that all the tendons are extant, however, since we are not today sufficiently expert in this type of inspection, the fowl is deemed treif.
Shach (ibid, 11) quotes Bach’s opinion that a change in color, be it to blue, brown or yellow, in itself without swelling and bloodshot, does not require any further inspection. He adds that it is preferable to lift the skin and check for decay. If there is decay or rot and decomposition has set in, then we declare it treif.
Kashrus Vetreifois B’of (56, 34) stresses that today in places (Israel and often Europe), where illness of the Tzumas Hagidin is common, any discoloration requires further checking. These illnesses are caused mainly by viral infections, accelerated growth, or a reaction to certain medications or nutrition. (See also Knei Bosem 49, who requires constant inspection and for further elucidation see Chulin Illuminated p.225).
Horav Shlomo Miller's Shlit"a opinion is, that in Canada, a change in color to pinkish that is only superficial and is not inflamed and bloodshot, does not require further inspection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/27/2011 11:18 AM |
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#113 - Using Utencils Prior to Tevilah
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Q. Dear Rabbi,
I bought a potato peeler today from a Kosher store - its a Kosher peeler (it is green plastic and it says Parev on it!) I forgot to tovel it and I used it to peel potatoes and carrots which I then put into a large pot with water and boiled it to make a vegetable stew! Do I now have to Kasher the pot and what is the status of the stew?
Thank you!
A. If someone uses a utensil that requires tevilah prior to its immersion in a Mikva, notwithstanding that a transgression has been done, the food processed or placed in such a vessel does not become prohibited and it is entirely kosher. (Yerushalmi Avodah Zarah 5,15 - Remah Y.D. 120,15, Chochmas Odom 73,20, et.al.). This applies even if it was used so intentionally (Igros Moishe Y.D. 2,41). However, if the food is still in that container it should be removed.
This assumes that the peeler was manufactured, as it is common today, in a Gentile’s factory. However if it is produced by a Jewish company, it does not need Tevilah. If in doubt, do Tevilah without a Brocho.
If the peeler is used only for potatoes that are raw when peeled, no Brocho is recited. (Y.D. 120,5 - Shach and Taz ibid.- Aruch Hashulchan ibid. 35). If it is used for peeling other vegetables that can be eaten raw, as in your case, carrots, the brocho is recited.
Regardless of how many times a utensil has been used without immersion, it still has to be taken to the Mikva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/20/2011 1:12 PM |
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#112 - Someone in the conversion process keeping Shabbos
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Q. For someone in the conversion process to Judaism, I realize that they cannot keep Shabbat completely, but in what ways can they break Shabbos? Do they have to perform an Av Melacha? Or does violating something d'rabbonon also constitute breaking Shabbos?
If you could shed some light on this issue, that would be very useful! Thanks so much!
A. Two reasons are mentioned for prohibiting a Gentile keeping Shabbos. Firstly, the Talmud (Sanhedrin 58b) quotes as a source the verse (Bereishis 8,22): "Day and night they shall not cease (work)". A second reason is found in the Midrash (Devarim ch. 1,23) that cites the verse; "Between me and Bnai Isroel, (Shabbos) is a sign forever" (Shemos 31,17). See also Talmud Beitzah 16a.
There are Poiskim who maintain that once a Gentile has decided to convert to Judaism, has initiated the process by consulting a Bais Din, and was instructed to begin keeping Mitzvos including Shabbos, (so he will become accustomed to keeping them), he is permitted to observe Shabbos completely. (Toisfois Yshonim, Y’bomos 48b, Responsa Leib Aryeh 33, Ois Leisroel 34, Zahav Mordechai p.55). It is apparent from the Midrash (ibid.) that just deciding to circumcise, will permit him to keep Shabbos. Some Poiskim however, require the Bris to be already done (see Binyan Tzion 1,91).
To avoid desecrating Shabbos for someone in such a situation, a number of suggestions have been proposed; such as wearing a Taalis in a street that has no Eiruv on Shabbos, or to do work immediately after the end of Shabbos, (Since in the Gentile's day, the night follows the day).
If we are to follow the reason for prohibiting a Gentile to keep Shabbos given by the Talmud (ibid.) that "they should not rest", both the Rambam (Shabbos 21,1 ) and the Ramban (Beginning of p. Kedoishim) consider a Rabbinic infringement of Shabbos (a shvus), as a breach in the Biblically ordained rest of Shabbos.
Horav Shlomo Miller's Shlit"a opinion is that it suffices to do a issur d'rabbonon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/16/2011 3:43 PM |
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#111 - Sales Reps bringing customers with them when they transfer to a new company Part 2.
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Q. Following up to my past question and your answer (Sales Reps bringing customers with them when they transfer to a new company), I asked to the person that use to work for my competitor, for a copy of his employment agreement, he looked for it but he could not find it or get a copy of it.
He also clarified to me that the contacts that he refered me to, were his personal contacts, at the time he was working for my competitor he did a couple of trades with them, but he doesn't think they continue to deal his ex employer.
Also in regards to his friend that still works for his ex employer, he clarified as well, that the contacts he could provied me with, were companies that use to be his friend's clients but that for diferent reasons they no longer deal with the company he works for.
Please let me know if in light of this clarifications I could use such contacts.
Thank you
A. Horav Shlomo Miller's Shlit"a opinion is that once the client has voluntarily ceased to do business with the competing former company, you can engage him as a client for your benefit, as this is the common way of doing business.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/16/2011 3:09 PM |
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#110 - Does Shabbos Shevah Brochos belongs to the kallah?
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Q. How Chashev is the idea that Shabbos Shevah Brochos belongs to the kallah? Is there an obligation on the family of the Kallah to pay for it even if they are not the hosts?
A. According to the Shulchan Oruch (E.H. 64, 4) it is the Choson's obligation to provide the wedding seudoh. However, today there are different customs; mostly the various expenses are split between the parties. (see Oruch Hashulchon ibid. 12, and Oitzer Hapoiskim ibid. f.n. 19).
There is no obligation to do Sheva Brochos the rest of the seven days if there is no minyan, ponim chadoshos or it cannot be afforded. (See: Yam Shel Shloimo, Kesuvos 1,12). Chasam Soifer (E.H. 1,122) mentions that in Krakow, in his time, they only had one Sheva Brochos. Today's tradition is to do all seven. Nitey Gavriel (Nessuin 2,83,15) mentions in the name of the Itur, that in days past it was the Kallo's family expense. This was presumably, due to the fact that the new couple would abode with them. Today, he writes, they mostly allocate and divide them between families and friends. The main issue is to share fairly in Sholom and mutual understanding. No reference is made as to why Shabbos should be different.
There is however, an indication in Talmud Yerushalmi (Beitzo 5,2) of Rebbi arranging a seudoh for his son Rabbi Shimon in Shabbos.
Horav Shlomo Miller's Shlit"a opinion is that Shabbos is not unlike the other Sheva Brochos days in this respect, and it should be allocated by mutual and peaceful agreement.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/16/2011 2:39 PM |
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#109 - Using a kitchen before Kashering it.
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Q. I just moved into a new apartment, and I did not get a chance to kasher the kitchen yet. Am I allowed to use the kitchen for cold? what about the water from the sink? I remember hearing once, that one can only use a non-kosher kitchen for a short term use? is that true?
A. As long as you don't use anything heated (over 45°C) including the water in the sink, and the counters and other surfaces are clean of any food or grease remains, you can use temporarily the kitchen.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/16/2011 9:50 AM |
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#108 - Avel attending an Upsherin.
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Q. Dear Rabbi, I am an avela in the first year mourning for my father. I want to honor my father. Am I permitted to attend an Upsherin? I don't know if there will be music, meal gifts so I want always to do the right thing. Thank you so much for your help and kindness.
A. If you make certain that there is no music, Nitey Gavriel (Avelus 2 – 32,4) permits attendance to a Chalaka Seudah (meal) or Upsherin during the twelve months of Avelus.
He also permits it even during Shloishim where the tradition of taking the child first time to Cheider is done as part of the Chalaka.
Horav Shlomo Miller Shlit"a disagrees, and recommends not to be present at the Seudah at all, even after Shloishim. You may attend the ceremony.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/9/2011 11:36 AM |
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#107 - Hashavos Aveidah - Watch found years ago but never returned.
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Q. Many years ago I found a valuable woman’s watch on the sidewalk in our neighborhood. I am quite certain that it belonged to someone from our community. I never really pursued finding its rightful owner as I was young and was not aware of the halachos. What is my obligation at this point to locate the owner?
A. If the area where the watch was found is frequented by a majority of Gentiles, it can safely be assumed that a Jewish owner has despaired and given up hope of having his watch returned, the found object could then be kept by its finder (C.M. 259). There may be doubt whether the watch was found prior to the owner becoming aware of it being lost and despairing. However, Pischei Choshen (Aveidah 2, f.n 23) maintains that watches are like money in ones pocket, and we assume that the owner became aware immediately and lost hope.
Furthermore, even if the watch was lost by a Jewish owner in a place populated mostly by his coreligionists, if the watch does not have any particular siman (or recognizable characteristics) that could be used to find or identify the owner, we can assume that he has given up all hope of ever finding it.
Horav Shlomo Miller's Shlit"a opinion is that a serial number on a watch is not a siman, since it is unlikely that the owner of the watch knows that number or after so many years, has kept the receipt for it. If there is a siman on the watch and therefore the owner did not loose hope of it being returned to him, and it came to the hands of the finder prior to the owners despair, he will have to follow the due process of return for all findings, even after many years. The fact that by now the owner certainly has lost all hope of recovery, is of no consequence, since it came to the finders hand before despair took effect and therefore the finder became liable to its rightful restoration.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/9/2011 11:11 AM |
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#106 - Being charged for a single unit when buying bulk items
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Q. I wanted to buy a box of crackers. On the top shelf in the (non-Jewish owned) grocery store, I saw the overstock, where they had 5 boxes of the crackers wrapped together with clear plastic. I assume that is how the manufacturer sends them out. So since it was a good price, I decided to get 5 boxes, and rather than take 5 individual boxes, I took the five that were wrapped together. At the checkout, the non-Jewish cashier scanned the 5-pack, as well as the rest of my groceries, and I paid and left. Later, looking over my receipt, I noticed that I was only charged for one box of crackers. The cashier must have assumed that it was the price for the 5-pack, but the scanned code was clearly for only one box. I'm pretty sure I don't have to go and tell the cashier or the store, since it was their mistake, however, my question is this: Can I go back to the store, and to the same cashier, with another 5-pack, knowing that she will scan it the same way and i will only have to pay for one box?
A. Shulchan Aruch (C.M. 348,2), quotes the opinion of the Remoh, that even according to the opinions that "Tous Akum mutar" or a monetary mistake done by a gentile is permitted, it is still prohibited to cause that mistake. In this particular case, it is likely that at some point, the cashier or store manager, when taking inventory, will became aware of his mistake, and may remember who kept on buying repeatedly this item. It may then be the cause of a Chilul Hashem. However by dealing with honesty, and pointing out the mistake done, this may turn out to be an inexpensive way of creating a very desirable Kidush Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/2/2011 11:53 AM |
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#105 - Personal and Company depts incurred before declaring Chapter 11
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Q. Please could you let me know whether a debt (either personal or company) incurred before declaring chapter 11 is still in force after the CRA approves the proposal?
A. Horav Shlomo Miller's Shlit'a opinion is that personal debts remain and have to be honored even after declaring insolvency. However, debts incurred by a company, are normally subject to the conditions and laws by which they were established and accepted. The debt acquired will follow the court decisions, unless it was attained by also giving ones personal guaranties.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/2/2011 11:39 AM |
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#104 - Listening to music while jogging during the 3 weeks.
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Q. I need to go jogging in order to keep myself from gaining weight but I need the music to keep me running. can I listen to music for this purpose? My wife seems to remember hearing from some Rav in her youth that this is permitted.
A. Indeed 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 Millers Shlit"a, point of view is that it is preferable to follow this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 7/29/2011 1:47 PM |
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Important Numbers
