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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#437 Naming a Newborn After Two Grandparents
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Q. Is it okay to name a child after both his paternal and maternal grandfathers? (Double name comprised of one of each grandfather, neither grandfather had a double name.)
If not, is it okay to change the name after the child has become an adult?
A. There is a disagreement between Poiskim if a name created by joining two names of two separate individuals constitutes a new name or is it still two separate names.
Ben Ish Chai (Shoiftim 27) Sdei Ha’aretz (3 22) Zecher Dovid (1: 84) Zoicher Habris (11) and others maintain that it is proper to give the combined names of the father and the father in law to the newborn and it honors both. This they claim is the indicated procedure to follow in cases where sholom bais is at risk. (See also Yam Shel Shlomo on Gittin 4: 26 on the name Shneiur and Keser Shem Tov p. 96)
However, Machane Chaim (E. H. 43), Chazon Ish quoted in Avney Yoshfei (O.H. 196: 3), Horav Yaakov Kamenetzki Zt"l quoted by Horav Dovid Pam Shlit'a and others, maintain, that combining two names creates an entirely new name that does not have a correlation to the two originating names. This is similar to the addition of a new name to the ill that is generally considered as a name change. (See also Keser Shem Tov ibid. an Otzar Habbris ch. 6).
Horav Shlomo Miller's Shlit"a opinion is that although this is considered a new name, it still is an honor to the late forefathers since part of a name or even a single letter can be attributed to their remembrance and benefit, analogous to the yud of Sarah's previous name, being allocated to Yehoshua's new name. (Sotah 34b, Bamidbor Rabboh 47: 1). Also in people's perception it is considered a tribute and a sign of respect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:29 PM |
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#436 Blush Powder on Shabbos
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Q. Is one allowed to use blush powder or even other non-colored powder on Shabbos as it is not something that remains permanently on the face?
A. Shulchan Aruch (O.H. 303: 25) rules that a woman should not color her face on Shabbos, as this is included in the prohibited melachah of tzoveah (dyeing). Mishna Berurah (ibid. 79) explains that it is only a rabbinical prohibition as there is no biblical tzoveah on human skin.
However, for even the rabbinical prohibition to apply the coloring agent has to adhere somewhat to the surface. Spilling a tinted liquid that can be easily removed from a table is as tzoveah, as placing a colored tablecloth on it.
Poiskim disagree on using cosmetics. Horav Ovadia Yosef Zt"l writes (Yabia Omer, 6: 37) that there is room for leniency regarding face powder, for the red color that the Talmud (Shabbos 95a) prohibits to apply to one's face on Shabbat involves actually coloring the face, whereas cosmetic powder does not stick to one's skin and eventually falls or wears off, as talc powder does and is therefore not considered coloring at all. Similarly Igrois Moishe (O.H. 1: 114) permits when the cosmetic powder does not adhere to the skin.
However, many Poskim rule stringently since in reality, modern cosmetics are designed to remain on the skin and are promoted for their staying ability (39 Melochos 3 p. 742).
Shmiras Shabbos Kehilchosso (14: 59 and note 158) quotes Horav S. Z. Auerbach Zt"l, that if one's intention is to enhance the shade of the skin even if it is for a short while it could constitute tzoveah.
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 1/3/2014 1:25 PM |
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#435 Non-Kosher Food Partnership
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Q. Can someone partner with a non-Jew to do a food delivery service? It entails making a brochure/magazine and putting ads in restaurants and then taking orders from people, bringing the order to the restaurant, and then delivering their food. We would be the middlemen between the restaurant and the customer. I personally would not walk into a non kosher restaurant as I know it is marus ayin. However, if the staff is not Jewish, including the drivers and the sales staff, is that an acceptable business. This person had the same business back in Thailand under www.door2doorpattaya.com and he claims a busines like that in the United States and Canada can make at least mid six figures a year with potential to franchise the business concept.
What is the halacha with partnering with a non Jew in this type of business set up?
Or, if that is against halacha, I would simply work with only kosher restaurants if that is what the halacha requires.
A. There is a prohibition on trading with a "Dovor Hoosur" (prohibited foods). Some Poiskim maintain that the prohibition is rabbinical, (Bais Yosef, Rashbo, Y.D. 117 et. al.) since one may come to eat the items one does business or work with. Other Poiskim assert that it is biblically forbidden (Tosafos Pesachim 23,a - Rambam- Rosh - Taz Y.D. ibid.). You may trade, nevertheless, with foods that are only rabbinically forbidden (Y.D. ibid. 1). Accordingly it would certainly be advisable not to engage in a venture where you would have to do commerce with biblically prohibited food. (See question 81 in this forum)
Based on the above, one may think that the prohibition applies only if the Jew owns the food, since in such a situation, one is concerned that he may come to eat it. However, the truth is that this is a reason for stringency, meaning that a Jew may not even be involved in handling non-kosher food that is owned by a gentile, since the concern that the Jew may eat it still exists. The basic prohibition of doing business with forbidden food applies even where there is no concern that a Jew might eat it. As such, if a Jew owns the food, trade is prohibited even if he does not handle it (see Pischei Teshuva 117:6). Horav Shlomo Miller Shlit"a, advised to sell to a Gentile (in a halachically permitted and proper manner, supervised by a competent Rabbi), that part of the business that deals with non kosher foodstuff. He further required the Jewish partner not to handle or be in direct contact with the non-kosher items.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:19 PM |
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#434 Imaging Tefilos II
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Q. Regarding to question #349 Mental imaging of our needs before davening, it ia difficult to me to daven now after I read Rabbi Hirsh's book Horev page 448 2007 Helek 5 Mizvot, perek haf zadik Tfila , since now I know that Tfila is not to ask HaShem, but to charge myself . But Tfila is in form of asking???
A. Rav S. R. Hirsh Zt"l in the chapter you cited does not address mental imaging on our needs before tefilah. He only adds the elucidation of tefilah as an act of self-judgment and introspection so necessary in understanding why and how we pray to Hashem.
He stresses that as the name "tefilah" implies, (as in "venasan b'plilim") it is an act of judgment and truth seeking. This discerning and keenness of perception sets the relationship between Hashem and the mispalel and creates the setting for tefilah.
Rabbi A. Bartfeld
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Posted 12/24/2013 9:41 AM |
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#433 Save the Chalah for Pesach?
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Q. Is there a source to save the challah separated from dough & to burn it by Biur Chametz before Pesach or should it be burnt asap? Is there an issue if your own oven is used for burning it?
A. We generally sponsor the idea that an object that was used already for the performance of a mitzvah, should be kept and used again for the accomplishment of another. An case in point is saving the used hoshanos branches from Sukos, for burning in the fire when baking matzos (Remoh O.H. 664: 9), or setting aside the challah bread of eiruv tavshilin to be used for lechem mishneh during the Shabbos meals (Mishna Berura 527: 48).
However, we also maintain that one should not keep in his domain for a long period of time, an object or food that is prohibited in use or consumption, as he may forget and transgress. An example is contaminated terumah. (Pesachim 33b), or non kosher meat or animals that a person may have acquired unwittingly (Y.D. 117: 1, see also Tosafos on the beginning of Pesachim)
Horav Shlomo Miller's Shlit"a opinion is that challah separated from the dough, should not be kept for more than a week prior to being burned. (See also; Shach Y.D. 57: 47 and Chidushey Chasam Sofer – Beitzah 18a).
He also advises to double wrap in aluminum foil the challah to be burned in your own oven. You can burn it then, even while other food is being baked.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/24/2013 9:38 AM |
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#432 Not Healthy Enough for Hagomel?
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Q. A patient suffering from leukemia whose life was in danger and after a few weeks in the hospital was permitted to go home since he is stable but not cured yet, does he recite hagomel?
A. Shulchan Aruch (O.H. 219: 1) rules that when the ill are healed, they recite the hagomel blessing. Mishna Berura (ibid. 2) explains that they are now walking with firmness. Some Poiskim are of the opinion that hagomel should be recited only when complete healing has occurred, even if he is already attending shul. (Divrey Yatziv 1: 87, Mishne Halochos 2: 1: 177, Maaseh Nissim 2: 94).
Other Poskim maintain that if he is able to walk steady and well enough to daven in shul, although the illness may return, he can recite hagomel. (Maayan Omer 11: 39, Yalkut Yosef – Brochos p. 589)
Horav Shlomo Miller's Shlit"a opinion is that indeed if he can walk steady to attend shul, and the bracha will lift his spirit and confidence in a prompt refuah shleimah, he can recite hagomel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/24/2013 9:36 AM |
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#431 Crumpling Aluminum Pans on Shabbos
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Q. Is one allowed to crumple up a disposable aluminum pan on Shabbos?
A. Shulchan Aruch (O.H. 314: 1 and Biur Halacha) rule that there is a rabbinical proscription of destroying utensils on Shabbos. However, on a disposable utensil or "keli gorua", Poiskim maintain that there is no prohibition (Binyan Shabbos 2 p. 173).
Poiskim disagree whether aluminum pans are considered utensils for tevilah requirement. Many maintain that they do not. (Igros Moshe Y.D. 3:23, Minchas Yitzchok 5:32, Teshuvos Vehanhogos 3:259, Oz Nedberu 7:71, et. al.) Others see them as proper utensils which require immersion (Mishneh Halochos 7:111, Emes Leyakov Y.D. 220. see Tevilas Kelim p.233).
Horav Shlomo Miller's Shlit"a opinion is that if the aluminum pan would generally be used a few times by others, on the onset, one should avoid destroying it on Shabbos, unless it is necessary for cleanliness, as would be the case, when you try to fit all the waste in the can and close the lid, to avoid smells or insects. If the pan is burned or soiled and most would not reuse it, it could be crumpled as you would do with paper disposables.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/24/2013 9:34 AM |
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#430 Using Makeup Remover on Shabbos
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Q. How can I use makeup remover on Shabbos?
The remover is liquid. When I wake up shabbos morning, at times the makeup runs under my eyes so I want to know if u can clean it up with makeup remover by putting a little on a q-tip or just using my finger.
A. Shmiras Shabbos Kehilchoso (14: n. 79) quotes Horav S.Z. Auerbach's Zt"l opinion that there is no prohibition of memachek or smoothing on the human body and you can remove tar or pitch off the skin. The toldoh (sub-category) of memarei'ach (spreading or scraping) also does not apply, since there is no intention whatsoever for doing it and it is not the way this particular melocho is performed (39 Melochos 3: p. 749: n. 63). When removing an existing colored layer from the body, tzoivea or coloring does not apply either. This is true even if the untreated skin is of better appearance than the used makeup layer now being removed (ibid.).
Horav Shlomo Miller Shlit"a also permits using a q-tip if the liquid amount is small, as it has a handle and there will not be any schita or squeezing done.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/13/2013 1:17 PM |
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#429 Can I Taste Food on a Taanis Erev Shabbos?
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Q. (On Asarah Beteveth on Friday this year) Can one preparing the food for Shabbat on Friday, taste it without swallowing, to see if it is well prepared? Do you then make a bracha?
A. Remoh (O.H. 567: 1) rules that on a communal fasting one should not taste the food without swallowing. Mishna Berura (ibid. 6) however permits when someone is preparing a mitzvah banquet, to taste a tiny bit, without swallowing any, to ascertain that it is salted and flavored properly. (See also Pri Megodim 250: 1 and Piskey Teshuvos ibid.)
Horav Shlomo Millers's Shlit'a opinion is that if it is necessary to taste the food l'kvod Shabbos as above, you don't make a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 7:18 PM |
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#428 Making an Early Shabbes on Friday Asarah Beteveth
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Q. (On Asarah Beteveth on Friday this year) if someone davens mincha early, can he then make an early Shabbat and eat before nightfall?
A. Shulchan Aruch (O.H. 249:) quotes an opinion that even on a taanis tzibur (communal fast) you only have to fast on erev Shabbos until you exit the shul after kabbolas Shabbos, past plag hamincha (one and one quarter hour before nightfall). However the Remoh rules that on a communal fast day such as the Tenth of Teves, you should complete the fast until nightfall.
Nitey Gavriel (Chanukah 63: 7) maintains that in the U.S.A. when needed, you can end this fast about a half an hour after the shkiah (ten minutes suffice in Israel). Some Poiskim (Yitzchak Yranen 41) are more lenient and follow the first opinion of the Remoh (above) and permit ending the fast at the shkiah.
Horav Shlomo Miller's Shlit"a opinion is that Ashkenazim should follow the opinion of the Remoh and fast until nightfall, however, if someone usually keeps Rabeinu Tam's timetable, in this case he does not have to wait the full seventy-two minutes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 7:16 PM |
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#427 How Late Can You Daven Mincha on Friday Asarah Beteveth?
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Q. Some questions concerning Asarah Beteveth on Friday this year;
We usually have trouble gathering the mincha minyan on time erev Shabbat. If we are late and after the shkiah can we still say anenu? How about reading vaichal and maftir?
A. D'var Yehoshua (63: 2) opines that if you can daven Mincha after the shkiah you can also read Vaychal and say maftir. Nonetheless, on the onset one should be careful not to recite aneynu on Shabbos, since it is improper to mention on Shabbos “on the day of our fasting".
However, Shulchan Aruch (O.H. 289: 6) rules that if you fast on Shabbos a permitted bad-dream fast, you are to recite aneynu after the end of shmoneh esrey, before Elokay netzor (Mishnah Berurah ibid. 22)
Horav Shlomo Miller's Shlit"a opinion is that only during the fifteen minutes after the shkiah you may finish the maftir and do an abbreviated (hoicher) sh'mone esreh including aneynu at shomeah tefilah. (See also Maharam Shik O.H. 91, in regards to the permissibility of praying Mincha after the shkiah)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 7:05 PM |
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#426 Salads in Difficult Situations
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Q. The bop (bureau of prisons) does not serve fresh vegetables to Jewish inmates. You get a microwaved meal and sometimes sealed tuna or sardines. It is called common fare. However, the non Jews get fresh salad from a salad bar, like cut lettuce, cut coleslaw etc. Can a Jewish inmate eat from that? We were told that the silverware and utensils that they make the salads are only used for salad?
Sincerely,
A concerned prisoner
A. Horav Shlomo Miller's Shlit"a opinion is that if in fact the utensils used for preparing the salad are dedicated for that purpose only and they are clean and used cold, you can eat the salad in your particular situation. However great care should be taken to inspect the salad leafs to see that they don't have any insects, (you may want to wash those leaves well). You have to avoid salads that contain dressings, as they require kosher certification. Coleslaw may not meet these requirements.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 7:01 PM |
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#425 Davening for an Assimilated Cohen
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Q. (When making a Mi Sheverach for a sick person) If he is an assimilated cohen married to a non Jewish woman, do you still mention hacohen in the mi sheverach.
A. See prior answer, that in general you don't have to mention at all in a Mi Sheverach titles including cohen or levy. In this particular case, in principle, this individual is still a cohen, although, you may not call him to the Torah reading. His children from this wife will not be cohanim.
Horav Shlomo miller Shlit'a suggested that you should also pray for his "refuas hanefesh", spiritual healing and return to Judaism.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 3:29 PM |
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#424 Mentioning Titles in a Mi Sheverach
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Q. When making a mi sheverach for a sick person who is a cohen, do you mention hacohen after his name or after his mother's name?
A. Birkey Yosef (Y.D. 240: 4) writes that when praying on behalf of one's father or Rebbe, he should omit mentioning titles of honor. As Shlomo said when talking to Hashem; "David my father" and Elisha expressed: "the G-d of Eliahu". The reason is that in front of Hashem we can only be humble. Uriah, he adds, was considered rebellious when he mentioned; "my master Yoav" in the presence of King David. A similar position is quoted in Minchas Chinuch (257: 12) in the name of Maavar Yabok.
Horav Shlomo Miler's Shlit"a opinion is that you don't have to mention in a Mi Sheverach the fact that the sick individual, is a cohen or levy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/11/2013 3:27 PM |
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#423 What Is so Special About a Half an Hour?
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Q. Shalom, Dear Rabbi, What is the reason that the Hanukkah candles have to be lit for at least half an hour? What is so special about a thirty-minute period?
Thanks.
A. The Talmud (Shabbos 21b) mentions that the menorah lights must burn until the time the Tarmudoi have departed from the streets. Rashi (ibid.) explains that; they were a nation of street peddlers who sold lighting materials, and waited in the streets later than the general populace, as their wares might be then needed.
Indeed the half an hour period is not cited in the Talmud. Horav Shlomo Miller Shlit'a told us that the RI"F commentary might be the first one to mention that time period. The Rosh, Tur and Bais Yosef (O.H. 672) as well as the Rambam (Chanuka 4: 5) and Shulchan Aruch (ibid.) also record it. They must have assessed that to be the period required by the Talmud. It is noteworthy that they mention "K'mo Chatzi Shaah" or approximately a half an hour.
A time period of a half an hour is used in several instances in Halacha, such as the time for beginning praying mincha after mid-day (Talmud Yuma 28b), or eating before tefilah or separating between milk and meat etc.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2013 11:21 PM |
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#422 Can you Extinguish the Shul Menorah After Maariv?
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Q. When finishing the tefilah (after maariv during Chanukah), the last one to leave extinguishes the lights of the menorah before a half an hour of being lit has passed, as they do in many Shuln that I know, is that OK?
A. Some Poiskim maintain that in a shul you do not need to leave the candles lit for a half an hour, it suffices for them to be on as long as the mispaleleim are there. It is different from a private dwelling were the publicizing is done for the people in the street and originally when this mitzvah was established, they were there for a half an hour. (Binyan Av p.46, Leket Hachanuka p. 183, Rivavos Efraim 59) Others agree in principle with the above, but suggest that lekatchila, on the onset one should put enough oil and if possible maintain them lit for a half an hour (Teshuvos Vehanhogos 4: 171,Yalkut Yosef, Moadim p.203, Netzach Yosef p.160). Melamed Lehoil (1: 121) adds that you may complete the missing time by kindling in the morning during shacharis. Other Poiskim are more stringent and permit extinguishing the lights only when there is a fire danger or other significant need. (Shevet Halevy 8: 156,)
Horav Shlomo Miller's Shlit"a opinion is that if possible one should maintain them on for the full half an hour, however if no one is going to be there you may put out the lights or at least leave one on.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:59 PM |
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#421 Can you Light Chanuka Candles Before Sunset?
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Q. Can you light in a shul (the menorah) before the shkiah (sunset)?
A. Shulchan Aruch (O.H. 672: 1) rules that "you do not light the menorah before the shkiah – and one opinion is that in need you may light after plag hamincha" [one and a quarter hour (zmaniyos) before nightfall]. Mishna Berura (ibid. 3) adds that you can light with a brocho.
Nonetheless Shevet Halevy (4: 66) advises that it is better to light using an agent and on the right time rather than lighting oneself before the shkiah (after plag). A few Poiskim also maintain that you should avoid kindling before the shkia and if you have too you should not recite a brocho (Piskey Teshuvos ibid.Nitey Gavriel, Chanukah 3: 11).
However in shul, where one of the main reasons for lightning is persumei nisso or publicizing the miracle and the people are present there and can see the lights, you may be more lenient when it is difficult to gather them at a different time (Shov Yaakov 22, Zivchei Tzedek Hachadoshos p. 211, see also Mishna Berurah 671: 46)
Horav Shlomo Miller's Shlit'a opinion is in general to avoid kindling before shkiah unless it is utterly necessary, such as Erev Shabbos were we do recite a brocho. Nonetheless, in a shul, you can be more lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:54 PM |
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#420 Lighting the Menorah at a Chanuka Party
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Q. When making a Hanuka party in a large room that was in the past used for a Shul and now is only used for shiurim and only occasionally for a minyan, can you light there the menorah at the party with a bracha?
A. Minchas Elozor (O.H. 2: 68) enumerates four reasons why we light a menorah in a shul: a) For the sake of visitors who don't have their own. (Bais Yosef O.H. 671, Sefer Hatanya), b) To include the ones who do not know how to light or make a brocho or are negligent in doing so (Kolbo 67.), c) Persumei nisso or publicizing the miracle and remembrance of the Bais Hamikdosh (Kolbo and Bais Yosef, ibid.) d) Since historically many times we could not light outside or by un-shuttered windows, we publicize the miracle in the shul (Rivosh, Shulchan Aruch O.H. 671: 7).
In the venue you describe some of the above reasons may be absent, therefore Horav Shlomo Miller Shlit"a ruled to light without a brocho. However, he suggested that a child, old enough to understand the meaning of the mitzvah (higia l'chinuch and as part of his chinuch) maybe might recite the brochos. (see also Yalkut Yosef O.H. 13: p. 203)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:51 PM |
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#419 Are You Allowed to Take a Picture of a Menorah?
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Q. Hi Rabbi, Can I take pictures of my kids and family by the Hanukah menorah or is this considered as deriving benefit from the light of the Hanukah candles?
A. Chelek Levy (Y.D. 124) permits taking photographs from a matzeivah and benefiting either from glancing at it or selling it, although it is prohibited to benefit from the burial monument itself. His reasoning is that if it would be forbidden to gaze at the picture you would also not be permitted to look at the stone itself and that is unheard off. In Pesachim (26a) we learn that there in no meilah or misuse of kodshim for just looking although it still is rabinically prohibited, he quotes Tosafos (ibid.) that it only applies to kodshim and not other benefit prohibitions. He also reasons that it is an indirect benefit.
However, Alenu Leshabeach (Shemos, Responsa 3) maintains that one should not use a picture taken by the menorah if that light enhances the picture. He also questions the widespread use of photography by the Kosel, when it is used as a background.
Most Poskim are lenient on the benefit of pictures taken on Shabbos of a newborn at the hospital by a Gentile, especially if he charges for them as he is photographing for his own advantage.(Beer Moshe 3: 84, Yalkut Yosef O.H. 9: 307: 26, Ad'ney Shlomo p. 117, however Melachim Amanecha p.73 following his reasoning in Alenu Leshabeach, is stringent)
Horav Shlomo Miller's Shlit"a opinion is that you can take and use a picture of a Chanuka menorah, since after all it is a mitzvah to gaze at the candles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/29/2013 1:13 PM |
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#418 Can I Light the Menorah in My Car?
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Q. Thanks for your prompt response. Is it possible to light the menorah (while in the hospital attending my husband, who is in intensive care) in our car parked in the parking lot of the hospital, and me staying a half an hour with only one candle lit and a shamash, since I have no other option?
A. Horav Shlomo Miller's Shlit"a opinion is that you can light one candle (the shamesh could be the inside car light) in the car parked on the parking lot of the hospital, since there is no other venue open to you. You should stay a half an hour with the Chanuka light and also eat while you wait.
Although Nitey Gavriel (Chanuka 10: 8) mentions that when traveling you can light inside a (stopped) vehicle, however, the interior of the car should be at least ten tefachim high or about one meter, and have an inside area of four square amos (about two by two meters square) which is an unlikely width in most cars. Horav Miller Shlit'a holds that to be unnecessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/29/2013 1:10 PM |
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Important Numbers
