DAF HAYOMI B`HALACHA MONTHLY BULLETIN

DAF HAYOMI B’HALACHA
Issue
MONTHLY BULLETIN #27
‫בס”ד‬
‫ סימן ע"ט עד סימן צ סעיף ח‬:‫שבט תשע”ו‬
Topics relevant to the material learned this month in Daf HaYomi B’Halacha
• When is a pleasant scent beneficial for prayers and Torah study?
• Is it permitted to pray near a sewage pipe?
• How is it possible that some people who are within four amos (cubits)
of an unpleasant odor are permitted to pray while others who are also
within four amos are not?
• Is it permitted to write Torah in a place where one is forbidden to
speak words of Torah?
• Is it permissible to learn or pray near body odors of sweat or bad
breath?
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When is a pleasant scent beneficial for prayers
and Torah study?
The Shulchan Aruch (79:1) writes regarding Keriyas Shema that
one may not pray near unclean waste from a human body, nor where
its odor can be smelled. If the unclean substance is behind him, he
must stand a distance of four amos (cubits) away from where its odor
reaches. The Mishnah Berurah (§2) explains that the reason is due
to the verse “vehaya machanecha kadosh” (and your encampments
must be sanctified), from where it is derived that one’s machaneh
(literally encampment; the four amos area surrounding a person) must
be clean while he recites words of sanctity (prayer or Torah study). If
an unpleasant odor reaches anywhere within this area, his machaneh
is not entirely in a state of sanctity.
The poskim discuss whether a person who is standing
within four amos of an unpleasant odor may disperse a pleasant
scent in the area to completely overwhelm the unpleasant odor and
be permitted to recite words of prayer or Torah study. The question
revolves around whether an unpleasant odor which cannot be smelled
affects the sanctity of the area. Is it sufficient that no odor can be
detected to be considered clean and sanctified, or does the proximity
of the odor-emitting substance cause the surrounding area to be
considered unclean and unsanctified despite its not being able to be
detected?
Shu”t Maharsham (vol. 2:38) writes regarding a person who emits
an unpleasant odor, but holds in his hands or wears something which
emits a pleasant scent, that if the pleasant scent overpowers the
unpleasant odor, he is permitted to recite words of prayer and Torah
• May a mitzvah be performed in a place that is unclean?
• May one listen to recordings of Torah in a place that is unclean?
study. This opinion is cited by Shu”t Minchas Yitzchok (vol. 8:9). The
Ben Ish Chai (Year 1, Parshas Bo §28) writes similarly that one may
burn a substance whose pleasantly scented smoke overcomes the
unpleasant odor which would have prevented him from Torah study.
On the other hand, the Shalmei Tzibbur (Rav Yisroel
Yaakov Algazi, Laws of Netillas Yadayim p. 21) writes that eliminating
an unpleasant odor by means of a pleasant scent is not effective
in restoring the sanctity of the area. Rav Chaim Kanievsky (quoted
in Ishei Yisroel, responsa at the end of the book §72) seems to be
concerned for this opinion, comparing a pleasant scent to closing
one’s nose which does not permit one to recite words of sanctity in an
area that has an unpleasant odor.
Rav Shmuel Vozner (Shevet Halevi vol. 3:17) writes
regarding one who has recurrent unpleasant odors emanating from his
body due to illness, that he is allowed to rely upon the lenient opinion
and disperse the unpleasant odor with a pleasant scent in order that
he not be disqualified from reciting words of prayer and Torah study.
How is it possible that some people who are
within four amos (cubits) of an unpleasant
odor are permitted to pray while others who
are also within four amos are not?
The Biur Halacha (79:Introduction§5) writes regarding the
prohibition of prayer or Torah study opposite an unclean substance
or within four amos of its odor, that if there is a mechitzah (halachic
separation) between the person and the unpleasant odor, it is
permitted, as this is sufficient for the area to be deemed halachically
sanctified.
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DAF HAYOMI B’HALACHA MONTHLY BULLETIN
Continued from Page 1
The Shulchan Aruch (362:5) writes that a row of people
standing closely together within three tefachim (handsbreadths) of
each other constitute a valid mechitzah for the purposes of eiruv (to
allow carrying on Shabbos). The Mishnah Berurah (ibid:§38) writes
that such a mechitzah is valid also for prayer and Torah study to
separate one’s area from an unclean substance. The Shaar Hatziyun
(§21) adds that for this purpose the mechitzah is valid even if the
people constituting the mechitzah are cognizant of the function of
their role in forming a mechitzah to permit recitation of sanctified
word; in contrast with the law of eiruv which requires that the people
forming the mechitzah be unaware that they are being utilized to
permit carrying on Shabbos.
People standing on the other side of the people forming
this mechitzah become permitted to recite words of sanctity since
there is a separation between themselves and the unclean substance.
Regarding whether the people forming this mechitzah may recite
words of sanctity, the opinion of the Poskim is not so clear. The Pesach
Hadvir (Siman 87) writes that even if they avert their faces so they do
not see the unclean substance they are not permitted to recite words
of prayer or Torah study. Shut Har Tzvi (Orach Chaim vol. 1:86) seems
to be uncertain and says perhaps they are permitted to rely upon the
mechitzah that they themselves comprise and recite words of prayer
or Torah study; he finishes with “tzorich iyun”.
Is it permissible to pray near unpleasant body
odors of sweat or bad breath?
Determination of which odors disqualifiy an area from being
considered halachically clean does not depend upon the offensiveness
of the odor. The Mishnah Berurah (79:§23) writes that a substance
which naturally gives off an unpleasant odor, such as kerosene, does
not disqualify the area from words of sanctity being recited there. The
unpleasant odor has to emanate from an unclean substance which is
2
odorous due to decomposition, such as body waste.
The Bais Boruch (milu’im klal 3 §22) writes that it is
permitted to study Torah while smelling an unpleasant body odor
from sweat. Rav Chaim Kanievsky (Nekiyus Vechavod Batefillah
responsa 72) is of a similar opinion that it is permitted to recite words
of sanctity while smelling unpleasant body odor of sweat.
Regarding bad breath, Rav Chaim Vital (Shut Beer Mayim
Chaim siman 83) writes that there is no obligation to distance one’s
self from it when reciting words of sanctity; his son Rav Shmuel (ibid.)
concurs with this opinion. He writes that even the person from whom
the foul odor of bad breath emanates is obligated to recite Keriyas
Shema and prayers. On the other hand, the Afikei Maginim (chidushim
§15) and the Shulchan Melachim (klal 5 §9) write that the foul odor
of bad breath is considered a halachically unclean odor and both the
person from whom it emanates and anyone who can smell it are
forbidden to recite words of sanctity. The Bais Boruch (ibid.) writes
that studying Torah while smelling bad breath is permitted even
according to this opinion because it is not more stringent that the odor
of gassiness, with which one is permitted to study Torah (but not to
pray) while smelling. (However, the person who passed the gas may
not study Torah until the smell dissipates).
The Mishnah Berurah (227:9) writes that a butcher shop
which has a strongly unpleasant odor from decomposing meat is also
considered an unclean area, and it is forbidden to pray or study Torah
where one can smell it.
Is it permitted to pray near a sewage pipe?
The Shulchan Aruch (87:1) writes that the requirement that one’s
area be clean from unclean substances also applies to containers
whose primary use is to hold unclean substances, if they are fashioned
from specific materials. This is referred to as graf shel re’i (literally,
‫ סימן ע”ט עד סימן צ סעיף ח‬:‫שבט תשע”ו‬
shovel of feces). If the material is porous like wood or clay, it is
deemed unclean even if it has been washed out, and one is forbidden
to recite words of sanctity within four amos of it. However, if the
material is metal or glass and has been cleaned thoroughly, one may
recite words of prayer or Torah study within four amos of it. If an odor
still emanates from the metal or glass, the status of the container is
nevertheless clean and the odor has the status of reyach ra she’ein
lo ikkar (an unpleasant odor which is halachically considered as not
emanating from an unclean substance) which only prohibits reciting
words of sanctity where one is able to smell it, but does not require a
distance of four amos. If the container has not been washed out, then
even if one does not notice any unclean substance and the material
is nonporous, a distance of four amos is required, because of the
likelihood that unclean residue remains; and if odor emanates from it,
a distance of four amos is required from where the odor ends.
The halachic status of sewage pipes is not clear. They constantly
have wastes flowing through them and might have the status of graf
shel re’i even when there is nothing in them. Is one permitted to recite
words of sanctity in their vicinity?
Rav Shlomo Zalman (Ishei Yisroel 51:§79) makes the distinction
between a graf shel re’i, whose function is to contain the waste, and
sewage pipes, whose function is to convey the waste through them.
Since sewage pipes are not meant to be a container for the unclean
substance, they do not have the status of graf shel re’i and one is
permitted to recite words of sanctity in their immediate vicinity. Rav
Elyashiv (Vezos Haberacha Perek 16) is of a similar opinion that the
‫בס”ד‬
pipes are not graf shel re’i , and also says that there is no need to be
concerned that some of the substance was absorbed in the walls of
the pipe, so one is permitted to recite words of sanctity in their vicinity
provided that he does not smell an unclean odor.
The Chazon Ish is reported (in Orchos Rabbeinu vol. 3 p. 205)
as having the opinion that sewage pipes constructed from porous
substances like clay have the status of graf shel re’I, and one is
prohibited from reciting words of prayer or Torah study in their vicinity.
However, if the pipes are metal, they do not have the status of graf
shel re’i and one may pray or study Torah in their vicinity. Rav Chaim
Kanievsky (Nekiyus Vechavod Batefillah responsa 81) is of the same
opinion that if the pipe is constructed of clay one may not recite
words of sanctity in their vicinity.
Sh”ut Ohr Letziyon (vol. 2:17) is of a different opinion. He mentions
that the insides of the sewage pipes become noticeably filthy,
and even if they are constructed of plastic or metal, the substance
becomes absorbed in the walls of the pipe; he points out that this is
easily detected when a pipe breaks. He therefore makes a contrary
distinction between graf shel re’i which does not constantly contain
waste since it gets cleaned out, and sewage pipes which become
filthy and remain so constantly. Therefore, he is of the opinion that
even pipes constructed from metal prohibit reciting words of sanctity
in their vicinity. However, if the pipe is covered, even if only with a
cloth, he permits one to recite words of sanctity. He seems inclined to
permit even a coat of paint to be considered a valid covering on the
pipe.
Is it permitted to write Torah in a place where
one is forbidden to speak words of Torah?
1/23/16
The Shulchan Aruch (84) rules that in the “middle” room (a room
in which some people are clothed and some are unclothed) of a
bathhouse, one may not recite words of sanctity (since it is forbidden
to recite words of sanctity opposite an unclothed person even if the
area is clean) but is permitted to think words of Torah study silently,
since thoughts of sanctity are permitted even opposite an unclothed
person.
The Pri Megadim (Mishbetzos Zahav 47:2) raises the issue of
whether writing words of Torah study is permitted in an area where
their recitation is prohibited but thinking them is permitted. Rav Elya
Dushnitzer (Nachalas Eliyahu Siman 21, 22) references a responsa from
Rabbi Akiva Eiger (Kama Siman 30) which discusses whether one
may fulfill his obligation to count the omer through writing because
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DAF HAYOMI B’HALACHA MONTHLY BULLETIN
Continued from Page 3
On the other hand, the Eishel Avrohom (Butchatch, Tinyana
75:1) prohibits writing words of Torah opposite an unclothed person
(where it is forbidden to recite words of prayer or Torah study) on
the grounds of kesivah kedibbur. Sh”ut Salmas Chayim (Siman 61)
also recommends that one be stringent not to write words of Torah
opposite an unclothed person.
Another aspect of kesivah kedibbur pertains to writing when
one may not interrupt with speech, such as while praying. If it is
unequivocally considered as speech (as according to the opinion of
the Eishel Avrohom) it would be forbidden to interrupt, but if intention
that it not be considered as speech works to counteract it (as
according to the understanding of Rabbi Akiva Eiger), then it might be
permitted. Shu”t Salmas Chayim (Siman 46) forbids interrupting with
writing on the grounds that the action of writing is a more significant
interruption than speech. Shu”t Ohr Li (Sedei Chemed, Siman 9)
wants to forbid it due to concern that when writing one might come
to speak the words aloud. There are many, among them the Aderes
(Oveir Orach §173) and Rav Chaim Kanievsky (Daas Noteh p. 210, Ishei
Yisroel 19:§1), who permit writing during prayer when interruption
with speech is forbidden. Sh”ut Hisorerus Teshuvah (vol. 1:27) writes
that one is permitted to interrupt Birchos Keriyas Shema even with
speech for the purpose of gathering men for a minyan; however if
possible to accomplish this with writing it is preferable to speaking.
May a mitzvah be performed in a place that is
unclean?
4
In light of the prohibition to recite words of sanctity in an unclean
area, the Biur Halachah (588:2 s.v. shoma) questions whether a
mitzvah may be performed when one’s body is unclean or in an
unclean area. Initially he writes that since we do not find that this is
forbidden , we can assume it is permitted. He mentions that we do
not find an obligation to remove one’s tzitzis when his body or the
area around him is unclean. In light of this, he questions the view of
the Mateh Ephraim who states that one may not fulfill the mitzvah
of shofar while his body is unclean. The Biur Halachah concludes
by offering two reasons for this opinion. The first is based upon the
concept that mitzvos tzrichos kavanah (mitzvos require intention in
order to fulfill one’s obligation). Since one is required to have intention
to fulfill his obligation, this is similar to thinking words of Torah study
which is forbidden when one’s body is unclean. The second reason is
that the activity of performing a mitzvah is service of Hashem which
may not be performed in a derogatory manner; it is therefore improper
to perform when one is unclean. If so, why then do we not find
regarding tzitzis that one must remove them in an unclean area?
Rav Shlomo Zalman Auerbach (Halichos Shlomo Tefillah, Dvar
Halachah 20:36) explains that the Biur Halachah’s reasons only apply
lechatchilah. One must delay fulfillment of the mitzvah until it can be
fulfilled in cleanliness, but must not completely avoid the mitzvah for
the sake of cleanliness. Therefore, if a mitzvah comes along which can
only be performed in an unclean situation, one must fulfill it under
those circumstances. If one comes across the opportunity to perform
charity, but the area is unclean, he may not desist from giving the
charity for the sake of cleanliness. Regarding the mitzvah of tzitzis, the
obligation is every second, and if one delays for the sake of cleanliness
he is not merely pushing off the mitzvah until later, he is losing the
mitzvah for the time that he is not fulfilling it. This is not the same for
the mitzvah of shofar which needs to be performed only once during
the day, and the delay merely means that it is performed later.
Rav Chaim Kanievsky (Derech Emunah Maaser, Tziyun Halachah
9:51) is of the opinion that the Biur Halachah only prohibits performing
a mitzvah in a restroom, which is dirtier than merely an unclean area.
He also differentiates between an obligatory mitzvah such as shofar,
which is forbidden to fulfill when unclean, and a voluntary mitzvah
(such as tzitzis) which may be fulfilled when unclean.
May one listen to recordings of Torah in a
place that is unclean?
The Shulchan Aruch (85:2) writes the one may not even think
words of Torah study in a bathroom, bath house, or unclean area. Rav
Moshe Feinstein (Iggros Moshe Yoreh Deah vol. 1:173 and vol. 2:142)
rules that this forbids listening to recorded words of Torah study in an
unclean area since one thinks about Torah while listening.
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kesivah kedibur (writing is halachically considered as speech; see
Shaarei Teshuvah 489 who suggests the possibility, but rules that one
definitely does not fulfill his obligation). Rabbi Akiva Eiger states that
even if it were possible to fulfill one’s obligation by writing, if one had
express intent not to fulfill his obligation it would not be considered as
having counted. Rav Elya Dushnitzer explains that the logic for Rabbi
Akiva Eiger’s ruling is not based upon kavanah misnagedes (contrary
intention) which means that when one performs a mitzvah with
express intention not to fulfill his obligation then he does not fulfill
the mitzvah. Rather, the logic is that despite writing being halachically
considered as speech, when one has express intention that it not be
considered as speech, the intention precludes the writing from being
considered spoken. The Steipler Gaon (Kehilos Yaakov Berachos end
of Siman 12) understands Rabbi Akiva Eiger’s words similarly. In light
of this, even if there might be a technical prohibition to write words
of Torah study where their recitation is forbidden, if one had express
intention that the writing not be considered as speech it would be
permitted where thinking the words is permitted.
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Rav Gidon Nitsun
Agudas Yisroel of St. Louis
8202 Delmar Blvd.; S-Th 6:15-6:45 pm
STATEN ISLAND
Rav Gavriel Fried
Khal Agudas Shomrei Hadas; 98 Rupert Ave.
S-Th 9:15-9:55 pm
TORONTO
Agudas Yisroel Bircas Yaakov
262 Terhune Avenue
M-F 6:40-7:10 am (Shacharis 7:10)
BTU Bais Torah U’ Tefilah; 218 Aycrigg Ave
S-Th 9:45-10:15 pm (Maariv 10:15)
Dirshu Bais Medrash; 4576 Yonge St.
M-F 8:25-8:55 am
Rav Gavriel Price, Rav Moshe Luchins,
Rav Avrohom Weiss
Agudas Yisroel Anshei Kielce
2941 Bathurst St.
S-Th 20 minutes before Mincha
Ahavas Yisroel; 181 VAn Hauten Ave
M-Th 9:30-10:00 pm (Maariv 10:00)
Rav Shmuel Suslovitch
Agudas Yisroel Bircas Yaakov
M-F 6:40-7:10 am
Rav Dovid Hofstedter
Rav Uri Kaufman
Rav Chesky Weiss
Shovei Mayim; S 6:35-7:00 am
M-F 6:05-6:30 am
Rav Shmuel Heller
VANCOUVER
Zichron Binyamin; 7th and Princeton
S-Th 9:35-10:00 pm (Maariv 10)
Kollel Ateres Chaim Boruch; 1861 S. Taylor Rd.
S-Th 9:30 pm (Maariv 10:00)
Rav Pinchas Shapiro
Rav Yoni Maccabi
Viewmount Shul; 1 Viewmount Ave
M-F 6:55-7:25 am
Rav Leizer Apter
Kollel of Houston; 1823 Ludington Blvd
S-Th 9:15 pm (Maariv 9:15)
27 Neil Road; S-Th 9-9:30 pm (Maariv 9:30)
SAVANNAH
Rav Uri Yehudah Greenspan
S, M, T and Th 7:45 pm; W 6:15 pm
Rav Nosson Dubin
‫ביהמ”ד בית אשר מרדכי‬
Beth Jacob Congregation; 4855 College Ave
For more information: [email protected]
Rav Avrohom Koslowitz
Rav Shmiel Menachem Friedman
HOUSTON
Rav Nuta Silber
Rav Pinny Roth
PHILADELPHIA
Country Place Club House
Kol Aryeh/Tomashov; 1212 Ave I
S-Th 8:30-9:00 pm
The New Monsey Night seder Bais Medrash
at Bais Medrash Shaarei Tefilla
29 Parker Blvd.; S-Th 8:55-9:40 pm
SAN DIEGO
Forest Park Shul; S-Th 10:15 pm
Lakeview Shul
5 minute shiur after Maariv
Limud B’chavrusah before Maariv
CLEVELAND HEIGHTS
Mesivta of Dallas; 6506 Frankford Road
S-Th 10:15 pm after Maariv
Rav Shmuel Tendler
Gerrer Shteibel
1937 Ocean Avenue (Bet. N & O)
S-Th 9:30 pm; Shiur Chazara Shabbos afternoon, 1 hr. before mincha
Rav Yehudah Aryeh Scheinberg
Kollel Ahavas Torah; 3135 W Devon Avenue
S-Th 8:50-9:15 pm
Rav Dovid Shanik
Sons of Israel; 590 Madison Ave
S-Th 8:15 pm
Rav Ephraim Epstein
Rav Chaim Mordechai Turin
Rav Dovid Pearl
Rotation of Maggidei Shiur
Rakovitz; 1066 40th Street
S-Th 9:00-9:30 pm
CHICAGO
Bais Medrash of Arlington
Khal Rayim Ahuvim
M-F 8:00-8:30 am
Rav Zev Smith
CHERRY HILL
Sons of Israel of Cherry Hill
720 Cooper Landing Rd.
M-F 7:25 am (Shacharis 6:45 & 8:00)
Bais Medrash Govoha - Ateres Brocha
S-Th 8:45 pm (Maariv 9:15)
Bais Medrash Kol Yehudah
(Brookhill Ashkenaz)
1009 Brook Road; S-Th 8:45 pm
Rav Yossi Taub
BOSTON
Rav Moshe Chaim Kahan
Shemen L’mincha; M-F 6:00 am
Tehila Ledavid
1950 E. 21 Street (Bet. R & S); 7:10-8 am
Agudas Yisroel Bais Binyomin; 2913 Ave. L
S 8:30 pm (Maariv before & after Shiur)
Rav Yisroel Dovid Bick
Zichron Chaim (The Villa’s Shul)
901 East Kennedy Blvd.
M-F 7:20–8:00 am, followed by Shacharis
Rav Hillel Feldman
Rav Shlomo Cynaman
5912 20th Avenue
S-Th 9:45 pm (Maariv 9:30 & 10:15)
Rav Eliezer Ralbag
Rachmastrivka Beis Medrash
S-Th 50 min. after Shkia followed by Maariv
FAR ROCKAWAY
‫ביה”ח ד’ גור זכרון אברהם‬
Rav Boruch Meir Levine
EDISON
Agudas Yisroel of Edison; 1131 Raritan Ave.
S-Th 7:25-8:00 pm
Rav Yitzchok Zalman Gips
S-Th 8:45 pm (Maariv 8:30)
Bais Medrash Presidential Estates; S-Th 9:00
Congregation Ahavas Yisrael; 1587 Route 27
M– F 6:00 am
BORO PARK
Rav Chaim Weg
Kol Aryeh; M-F 7:20-7:45 am
Congregation Bnei Israel Beth Yehudah
15400 W 10 Mile Road; M-F 6:30 am
Rav Shimmy Shabtai
Rav Ayson Ganeles
The Milwaukee Kollel; 5007 Keefe Avenue
S 8:30 pm, M, W, Th 9:00 pm
Rav Doniel Neustadt
BOCA RATON
MILWAUKEE
Rav Shmuel Kestenbaum
Rav Eliyahu Yellin
BEACHWOOD
Rav Teitelbaum’s Shul; 122-31 Metroplitan Ave
S-Th 8:40-9:00 pm
Cong. Tiferes Avrohom Zidichev; 4017 Ave P
M-F 6:30-7:00 am & 8:35-9:05 am
Rav Chaim Trainer
LMS; 123 Old Lancaster Avenue
M-Th 10:35-11:15 am, F 11:30 am
Philadelphia Community Kollel
364 Montgomery Avenue; S-W 8:15 pm
PHOENIX
Rav Nosson Ungar
Congregation Schara Tzedeck
M-F half hour before Shacharis
(M and Th 6:30; T, W and F 6:45
WATERBURY
Congregation Ohr Hatorah; 6516 North 7th
Street Suite 202
M–F 7:30 am (Shacharis 6:45)
Rav Tzvi Thaler
PORTLAND
WOODMERE
Rav Chanan Spivak
Cong Kesser Israel; 6698 SW Capital Highway
S-Th 8:45 pm, followed by Maariv
PROVIDENCE
Rav Rapheal Schochet
Providence Community Kollel; 671 E. Ave.;
8:40 am
Rav Dovid Bielory
Kollel Los Angeles; 7216 Beverly Blvd
(upstairs)
S-Th 8:15-9:00 pm (Maariv 9:00)
Providence Community Kollel; 671 E. Ave.
S 8:30-9 pm, M-Th 9-9:30 pm (Maariv 9:30)
Rav Yochanan Henig
Rav Moshe Bilitzky
Kollel Yechiel Yehudah; 444 N. La Brea Ave
Mincha 6:00 pm, followed by a Shiur
Rav Hillel Brody
QUEENS
Kehilas Ahavas Yisroel; 147-02 73rd Avenue
S-Th 9:45–10:15 pm (Maariv 9:30)
Yeshiva Gedolah Ateres Shmuel of Waterbury
359 Cooke St.; S-Th 8-8:30pm (Maariv 8:30)
Rav Shmuel Witkin
KBH - 575 Hungry Harbor Road
S Following Mincha/Maariv
M-Th 9:15pm (Maariv 9:00)
Rav Weinberg
Ais Kodesh; 894 Woodmere Pl
Rav Ari Adelstein, Rav Yosef Richtman
Yeshiva Gedolah; S-Th 10:05 -10:30 pm
Rav Yoni Levin
Aish Kodesh; 894 Woodmere Place
S-Th 15 min before Mincha
WICKLIFFE
Rav Chanina Weinberg
Yeshivas Tiferes Avigdor; S–Th 4:00 pm
Kol Halashon USA: 718-906-6400 Canada: 416-800-2146 • TorahAnytime.com • Shasilluminated.org
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