Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

After reciting the lengthy Beracha of "Ha'ma'abir Hebleh Shena," which concludes with "Ha'gomel Hasadim Tobim Le'amo Yisrael," it is customary to then recite a "Yehi Rason" prayer. This is not a Beracha, but rather a beautiful prayer in which we beseech G-d to save us from many different kinds of misfortune and hardships. We begin by asking Hashem to protect us today and every day from "Azeh Panim" – brazen people, who can inflict harm upon us. We then ask for protection from "Azut Panim" – brazenness, meaning, that we ourselves should not act arrogantly and harshly toward other people. We proceed to ask that Hashem save us from "Adam Ra" – evil people; "Yeser Ha'ra" – the evil inclination; "Haber Ra" – a bad friend; "Shachen Ra" – a bad neighbor; "Pega Ra" – harmful events; "Ayin Ha'ra" – the evil eye; "Lashon Ha'ra" – either negative speech spoken about us, or that we should not speak negatively about others; "Din Kasheh" – harsh judgments against us; and "Ba'al Din Kasheh" – a difficult adversary who wages a legal battle against us. In all, this prayer lists 11 harmful or otherwise undesirable phenomena from which we wish to be spared. Some texts also add "Isha Ra'a" – a "bad woman." However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the proper text one should recite is the one which lists precisely 11 forms of harm, as according to Kabbalah, there is great significance to the number 11. (Some claim that this list is associated with the 11 ingredients that comprised the Ketoret – the incense offered in the Bet Ha'mikdash.) If one wishes to add more requests, then he should introduce a new prayer by reciting "Ve'chen Yehi Rason Milefanecha…" ("And so may it be Your will…"). Indeed, many have the custom to add such a prayer, asking to be protected from "Malshinut" – people who report their fellow to the government; "Edut Sheker" – false testimony; "Sin'at Ha'beriyot" – people's hatred; "Alila" – libelous accusations; "Mita Meshuna" – unnatural death; "Hola'im Ra'im" – illnesses; "Mikrim Ra'im" – unpleasant experiences; "Satan Ha'mash'hit" – the Satan, which brings destruction; and "Dinah Shel Gehinam" – the punishments of Gehinam in the afterlife. It is worthwhile to recite these prayers with concentration and feeling, as with these prayers we ask for protection from many different kinds of adversity that we all wish to avoid.

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

The Beracha of "She'lo Asani Abed," which we recite each morning, expresses our gratitude to G-d for making us free, that we are not an "Ebed" – "servant." This refers to an "Ebed Kena'ani" – a gentile servant purchased by a Jewish owner, who undergoes a partial conversion whereby he becomes obligated in the same Misvot that are binding upon a woman. After we recite the Beracha of "She'lo Asani Goy," thanking Hashem for not making us a gentile, who has no Misva obligations whatsoever, we thank Hashem also for not making us an "Ebed," who is obligated in only some Misvot. Furthermore, servants do not have Yihus (respectable lineage), and so we are grateful that we have the status of free men who enjoy the honor of Yihus. A person who is held captive, G-d forbid, nevertheless recites this Beracha, even though he does not enjoy freedom. "She'lo Asani Abed" refers specifically to the status of an "Ebed Kena'ani," and so even a Jew who is in captivity recites this Beracha because he is a full-fledged Jew. The word "Ebed" is pronounced "Abed" because of a grammatical rule that a "Segol" vowel at the end of a sentence changes to a "Kamatz." The next Beracha that men recite each morning is the blessing of "She'lo Asani Isha" – "who has not made me a woman." Some mistakenly view this Beracha as an indication that Judaism regards women as somehow inferior to men. This is certainly not true; both men and women are equally important from the Torah's perspective, and neither plays a more a vital role in the mission of the Jewish Nation than the other. Men recite this Beracha because they have more Misva obligations than women. Just as we all recite "She'lo Asani Goy" to thank Hashem that we are not gentiles, who have no Misva obligations, and "She'lo Asani Abed," thanking Hashem that we are not servants who have limited Misva obligations, men go further and thank Hashem for the additional Misva obligations that they have as men. Women recite instead the Beracha "She'asani Ki'rsono" – "who has made me according to His will," thanking Hashem for creating them in a way that does not require the same Misva obligations as men. We might draw an analogy to two kings who are crowned on the same day – one of whom inherited the throne from his father, and another who needed to work to earn the appointment as ruler. Both deliver speeches expressing their joy and appreciation for having reached this milestone – one for the privilege of being born into royalty, and the other for having successfully worked to earn his position. Both are equally distinguished, and both are equally grateful, but for different things. Similarly, men recite a Beracha thanking Hashem for the work they are given to achieve spiritual greatness, and women recite a Beracha thanking Hashem for being created in a state of spiritual refinement that does not require as many Misvot as men require. Women recite simply, "Baruch Ata She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono." A woman recites the Beracha "She'lo Asani Goya," in the feminine form, instead of "She'lo Asani Goy," and "She'lo Asani Shifha" instead of "She'lo Asani Abed" (as a "Shifha" is a female maidservant). Summary: The Beracha of "She'lo Asani Abed," which thanks Hashem for our being full-fledged Jews, as opposed to servants, is recited even by those in captivity, Heaven forbid. Women recite the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" in the feminine form: "She'lo Asani Goya," and "She'lo Asani Shifha." Instead of the Beracha of "She'lo Asani Isha," a woman recites "Baruch She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono."

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

The Rabbis instituted the recitation each morning of the Beracha "Oter Yisrael Be'tif'ara" – "who crowns Israel with glory," which refers to our wearing a hat on our heads. Rav David Abudarham (Spain, 14 th century) understood that this Beracha is recited specifically over turbans, which were commonly worn in Arab lands. Turbans resemble a crown, and thus the term "Oter" – "crowns" – is appropriate for this kind of hat. According to this view, the Beracha is recited only by those who wear turbans, and not in countries where people are not accustomed to wearing this special kind of hat. Others, however, follow the view of Tosafot, that this Beracha refers to any head covering. This is, indeed, the commonly accepted practice – to recite this Beracha regardless of which kind of head covering a person wears. The Shulhan Aruch explains that although we already recite a Beracha praising Hashem for the gift of clothing ("Malbish Arumim"), a special Beracha was instituted for head-coverings because of the prohibition to leave our heads uncovered. Some Poskim maintained that covering one's head does not constitute an outright Halachic requirement, but all agree that this is the proper practice, and the Zohar, in particular, emphasizes the importance of covering one's head. The Shechina hovers over a person's head, and so we are to wear a head-covering to show deference to the divine presence and so that we are mindful at all times of Hashem's watchful eye and protection. Indeed, the word commonly used today in reference to a head-covering – "Yarmulke" – is a combination of the words "Yareh Malka" – "fearful of the King," as the Yarmulke serves to ensure that we conduct ourselves with an awareness of the King's constant presence. This is why this Beracha specifies the Jewish People – "Oter Yisrael…" We refer here not to ordinary hats – which even gentiles wear – but rather to the special requirement we observe to wear a head-covering as a sign of "glory," of our cognizance of Hashem's presence in our lives. The Tur (Rabbenu Yaakob Ben Asher, 1270-1340) writes that his father, the Rosh (1250-1327), had the practice of reciting this Beracha after putting on his Tefillin. He felt that when this Beracha speaks of us being "crowned with glory," it refers to the Tefillin Shel Rosh, which is described as our source of "glory" in the Book of Yehezkel (24:17 – "Pe'ercha Habosh Alecha"). However, this is not the accepted practice. In fact, we follow the view that it is preferable to recite the morning blessings at home, before coming to the synagogue and putting on our Tefillin for Shaharit. The accepted view is that the Beracha of "Oter Yisrael Be'tif'ara" refers to our covering our heads out of reverence for G-d, as discussed, and not to the Tefillin on our heads.

The Gemara teaches that one recites each morning the blessing of "Ozer Yisrael Bi'gbura" – "who girds Israel with strength" – upon putting on an "Abnet." Most commentaries explain this term to mean a belt (like the belt worn by the Kohanim in the Bet Ha'mikdash, which is called "Abnet"), and indeed, the word "Ozer" means "gird," referring to putting on a belt. Others, however, including the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) and Rav David Abudarham (Spain, 14 th century), explain that this Beracha speaks of putting on pants. According to both understandings, this Beracha thanks Hashem for allowing us to make a separation between the upper body and lower body. On this basis, some explain why we speak in this blessing of our being girded with Gebura – "strength." As the Mishna in Abot (4:1) famously teaches, "Ezehu Gibor, Ha'kobesh Et Yisro" – the truly "strong" person is one who has the strength to restrain his evil inclination. The belt thus signifies our ability to separate between the lower body, which is associated with sinful desires, and the upper body, which is associated with the intellect and conscience. When we recite this Beracha, we praise Hashem for giving us the power of self-restraint, to use our upper body – such as the mind, the eyes, the mouth, etc. – for meaningful, spiritual endeavors, detached from sinful passions associated with the lower body. This ability is a precious gift which Hashem has given us, and so the Sages instituted the recitation of a special Beracha each morning to thank Him for this quality that He has mercifully embedded within us.

One of morning blessings we are required to recite each day is "She'asa Li Kol Sorki" – "who Has made for me all that I need." This Beracha expresses gratitude for the ability to wear shoes, as it is only because we have shoes that we can go about and do all that we need to do. On a personal note, I gained greater appreciation for this Beracha after a bizarre experience I had during a trip to Mexico City. I was invited by the Syrian-Jewish community there to come as a guest speaker, and I stayed in a hotel. In the hotel room, I noticed that the hotel offered a shoe-polishing service, whereby the guest gives in his shoes before going to sleep, and they are placed outside his door freshly-polished the next morning. I gave in my shoes, but the next morning, after I got dressed, they were not by my door. I had no choice but to go down the lobby – where the leaders of the community were meeting me to bring me to the synagogue – without my shoes. I explained to them what happened, and we spoke to the hotel staff. They brought me to the room where the shoes are kept, and I had to rummage through piles of shoes for quite some time until I found mine. That morning, I understood the significance of this Beracha that we recite each morning – "She'asa Li Kol Sorki." We tend to take it for granted that we can put on shoes every morning, but this is, in truth, a wonderful gift that we must appreciate. This message applies as well to the Beracha of "Malbish Arumim" which we recite each morning to thank Hashem for having clothing. This blessing, too, should never be taken for granted. Every so often it happens that a fire breaks out in a home or building during the night, forcing the residents to go outside in their bathrobes, as all their clothing goes up in flames. We must always appreciate the fact that Hashem provides us with clothing and shoes to wear each and every day. Grammatically, the word "She'asa" in the phrase "She'asa Li Kol Sorki" should be pronounced with the emphasis on the second syllable: "She-A-sa." This Beracha is unique in that it is formulated in the past tense – "She'asa" ("who has made"), as opposed to the present tense – "Ha'oseh" ("who makes"). The reason why this Beracha is formulated in the present tense might be that people sometimes recognize how Hashem has fulfilled their needs only in retrospect, after the fact. Often, things happen in life that make us feel that Hashem is specifically not fulfilling our needs, that He is ignoring us, or withholding our necessities from us. For example, when a person loses his job, or when his business takes a downturn, he might not recognize how "Oseh Lo Kol Sorki," that G-d is currently taking care of him. But later, when he finds a better job, or when he finds a different business opportunity, he realizes that everything was for the best, and that Hashem was always doing what was best for Him. Therefore, it is only afterward when we can look back and say, "She'asa Li Kol Sorki," recognizing in hindsight that Hashem was caring for us all along, even when it seemed like He wasn't. Our custom is to recite the Beracha of "She'asa Li Kol Sorki" after the Beracha of "Ha'mechin Mis'adeh Gaber" (as opposed the custom to reverse the order). Furthermore, we pronounce the final word of this blessing "Sorki," and not "Sorkai." There are two days on the Jewish calendar – Tisha B'Ab and Yom Kippur – when Halacha forbids wearing regular shoes. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayesheb, thus writes that the Beracha of "She'asa Li Kol Sorki" is not recited on these days. Since this Beracha expresses gratitude for the ability to wear shoes, it is omitted on days when wearing shoes is forbidden. Citing the Sha'ar Ha'kavanot, the Ben Ish Hai explains that although the Arizal taught that there are deep mystical concepts underlying the morning blessings, and their meaning thus extends beyond the actual phenomena which they mention, nevertheless, this is relevant only when other Jews benefit these phenomena. If a person himself does not benefit from a certain phenomenon mentioned by one of the Birkot Ha'shahar, he nevertheless recites that Beracha because others are benefitting. On Tisha B'Ab and Yom Kippur, however, nobody is allowed to wear shoes, and so the Beracha of "She'asa Li Kol Sorki" cannot be recited. Hacham Ovadia Yosef, in a responsum in Yabia Omer, questions this ruling of the Ben Ish Hai, presenting several reasons why this Beracha should be recited even on days when wearing shoes is forbidden. Firstly, Halacha permits wearing shoes on Tisha B'Ab and Yom Kippur to protect against potential harm, such as if there may be scorpions on the ground where one walks. Therefore, we indeed benefit from the protection provided by shoes even on Tisha B'Ab and Yom Kippur. Secondly, we recite Birkot Ha'shahar to thank Hashem for "Minhago Shel Olam" – the natural order which He created that allows us to live and function, irrespective of whether we actually benefit from these phenomena on a particular day. Therefore, even on days when we do not wear shoes, we should thank Hashem for the blessing of shoes from which people normally benefit. Another argument is that Halacha does not forbid all shoes on Tisha B'Ab and Yom Kippur, only those made from leather. Therefore, there is reason to recite the Beracha of "She'asa Lo Kol Sorki" even on these days. Additionally, at night, after the conclusion of Tisha B'Ab and Yom Kippur, we are permitted to wear shoes, and as Birkot Ha'shahar are recited only in the morning, they clearly cover the entire day and also the following night. Hence, even if we would understand Birkot Ha'shahar as expressing gratitude for the benefit we receive, we should still recite "She'asa Li Kol Sorki" on Yom Kippur and Tisha B'Ab, because we can wear shoes at night. (The Gaon of Vilna had the practice of reciting "She'asa Li Kol Sorki" when he put on his shoes upon the conclusion of Yom Kippur. We, however, follow the view that Birkot Ha'shahar can be recited only during the day, and the Beracha covers the rest of the day and the following night.) Finally, whereas the Arizal maintained that Birkot Ha'shahar thank Hashem specifically for the blessings that He grants us, the Jewish Nation, others, including Rabbenu Nissim, felt that these Berachot refer to the natural order that benefits all mankind. Hence, even though Jews do not wear shoes on Tisha B'Ab and Yom Kippur, the Beracha of "She'asa Li Kol Sorki" should perhaps be recited since gentiles benefit from shoes on these days. Indeed, Rav Yosef Karo (author of the Shulhan Aruch, 1488-1575), in one of his published responsa (Abkat Rochel, 54), writes explicitly that the accepted custom is to recite the Beracha of "She'asa Li Kol Sorki" even on Tisha B'Ab and Yom Kippur, and emphasizes that this custom should be followed. Accordingly, Hacham Ovadia Yosef ruled that if somebody asks whether or not to recite this Beracha on Tisha B'Ab and Yom Kippur, he should be told not to recite it, given the different views that exist. If, however, a person does recite the Beracha, he should not be corrected, because this practice has strong Halachic basis. This ruling of Hacham Ovadia appears in the first edition of Yalkut Yosef (p. 55). But in a later work – Halichot Olam (vol. 1, p. 53) – the Hacham changed his position, and ruled that the Beracha of "She'asa Li Kol Sorki" should be recited on Yom Kippur and Tisha B'Ab. This was his final ruling, and this is the Halacha that should be followed. Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that his father would make a point of wearing his regular leather shoes at night after Tisha B'Ab and Yom Kippur, in order to strengthen the case for reciting the Beracha of "She'asa Li Kol Sorki" on these days. It goes without saying that a mourner, Heaven forbid, recites "She'asa Li Kol Sorki" even though he does not wear regular shoes, since everybody else is wearing shoes. Summary: The Beracha of "She'asa Li Kol Sorki" – which thanks Hashem for the gift of shoes – should be recited after the Beracha of "Ha'mechin Mis'adeh Gaber." The emphasis in the word "She'asa" should be on the second syllable ("She-A-sa"). We pronounce the final word "Sorki," and not "Sorkai." The Beracha should be recited even on days when shoes are not worn – during mourning, on Tisha B'Ab, and on Yom Kippur.

One of the Berachot that we recite each morning as part of the Birkot Ha'shahar series of blessings is "Roka Ha'aretz Al Ha'mayim." This text is based on a verse in Tehillim (136:6) in which King David gives praise to G-d for the wonder of the earth being spread over the water. Water lies underneath the earth, and since earth is much heavier than water, the earth should sink into the water, making the world uninhabitable. If we throw a mound of earth into water, it will of course sink to the bottom of the water, and yet, miraculously, the earth remains afloat, allowing us to live here. This is an ongoing miracle which we are unlikely to be cognizant of, because we don't see the water. King David appreciated this wondrous phenomenon because he saw what could happen without it. The Gemara relates that when David laid the foundations for the Bet Ha'mikdash, the underground water began rising, and threatened to flood the entire earth. He needed to utilize one of the Names of G-d to make the water return to place. We catch glimpses of the threat that would be posed by the underground waters when we see or hear of a tsunami, whereby the ocean waters expand into the shoreline. The Sages wanted us to appreciate this miracle on a daily basis, and so they instituted a special blessing for us to recite each morning praising Hashem for keeping the earth above the underground waters. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) notes that this Beracha is unique in that, as opposed the other morning blessings, it does not speak of a phenomenon that is renewed each day. The other Berachot we recite in the morning praise Hashem for blessings He grants us anew every day – such as the ability to get out of bed, to open our eyes, to put on our clothing, and so on. The earth's floating on the underground waters, however, is a continuous condition that never ceases; this is not something which is discontinued during the night and then resumes in the morning. The Ben Ish Hai writes that precisely for this reason the Sages deemed this phenomenon worthy of a special Beracha – because it is a constant miracle, as at any moment the earth would sink if not for Hashem's kindness. The Rabbis instituted this Beracha to draw our attention to this wondrous reality so we recognize our enormous debt of gratitude to the Almighty.

One of the morning blessings (Birkot Ha'shahar) which we recite each day is "Ha'mechin Mis'adeh Gaber" – "…who prepares the steps of man." Some commentators explain that this Beracha praises Hashem for allowing us to walk upright, on two legs, as opposed to animals, who walk on four legs, their bodies hunched. Others understand this Beracha to mean that Hashem guides and directs each and every one of our steps, bringing us at all times to precisely where we need to be. We never take a "wrong turn," and we never end up in the "wrong place." Wherever we find ourselves at any moment is the exact place where Hashem wanted us to be at that exact moment. This is a crucial aspect of Emuna (faith) – the belief that we are always precisely where we are supposed to be at that time, that Hashem is constantly directing us, even when it seems that we are not in the right place. According to some commentators, this is what we thank Hashem for each morning when we recite the Beracha of "Ha'mechin Mis'adeh Gaber." This Beracha concludes with the word "Gaber," a variation of the word "Geber" – "man." Some suggest that this word refers specifically to Jews, as it is an acrostic representing the words "Gomleh Hasadim" (performers of kindness), "Bayshanim" (people with shame), and "Rahmanim" (compassionate people) – the three qualities which, the Gemara teaches, characterize the Jewish Nation. The word "Geber" is changed to "Gaber" because of a rule of Hebrew grammar – that at the end of a word or clause, the "Segol" vowel is changed to a "Kamatz" vowel. Thus, for example, when the word "Kesef" (money) appears at the end of a verse, it is changed to "Kasef." Similarly, the word "Geber" is changed to "Gaber" when it is the final word of a Beracha. (Another Beracha we recite each morning is "She'lo Asani Abed" – and there, too, the word "Ebed" is changed to "Abed" because it appears at the end of the Beracha.) This is why Ashkenazim have the practice to pronounce the blessing recited over wine "Boreh Peri Ha'gafen." Whereas Sephardic custom is to pronounce the final word of this Beracha "Ha'gefen," Ashkenazim pronounce it "Ha'gafen" because it is the last word of the blessing. Hacham Ovadia explained the Sephardic custom based on the fact that the Beracha over wine is generally recited in the presence of other people, who answer "Amen" to the Beracha. Since the people answer "Amen," the Beracha actually ends with "Amen," and not with the word "Ha'gefen." Therefore, it is not changed to "Ha'gafen." This is in contrast to Birkot Ha'shahar, which are usually recited at home, in private, with nobody around to answer "Amen," and so the Beracha ends with the word "Gaber." Some recite the text "Asher Hechin Mis'adeh Gaber," in past tense, but we follow the custom to recite this blessing in the present tense – "Ha'mechin Misa'adeh Gaber."

One of the Berachot we recite each morning as part of Birkot Ha'shahar is "Malbish Arumim," with which we express gratitude to Hashem for the gift of clothing. The clothing that we wear protects us from the elements, and maintains our dignity. As such, it is a precious gift that we must never take for granted, and the Sages therefore instituted a special blessing to thank G-d for the garments that we are privileged to wear in the morning. The literal meaning of the words "Malbish Arumim" is "who clothes the naked." Grammatically, the letter Mem has a "Dagesh" (a dot for emphasis), such that it is to be pronounced as a strong "m," as opposed to a Mem without a "Dagesh" which is pronounced as a softer "m." One should pronounce the word properly, with a "Dagesh" in the Mem, because the word "Arumim" with a soft Mem, without a "Dagesh," means "clever people." It would thus sound as though G-d provides clothing only to the wise, which is, of course, not true. We want to emphasize that Hashem provides clothing to all His creatures, and so we must ensure to recite the word "Arumim" correctly. In several sources, the text of this Beracha is "Malbish Ha'arumim" (as opposed to "Malbish Arumim," without "Ha-"). This is the text found in Sha'ar Ha'kavanot (by Rav Haim Vital, 1542-1620), and this was the view also of Rav Haim Palachi (Turkey, 1788-1868). The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) writes that he taught his students to recite this text. The reason given is that if one recites, "Baruch Ata…Melech Ha'olam Malbish Arumim," he might pronounce the words "Ha'olam" and "Malbish" as one long word. Since the word "Ha'olam" ends with a Mem, and the word "Malbish" begins with a Mem, a separation must be made to avoid combining them into a single long word that has no meaning. This problem is avoided by adding the prefix "Ha-" before "Malbish." (Some also suggest proving this text from a phrase in the Book of Shmuel II 1:24.) Nevertheless, the common custom is to recite "Malbish," and not "Ha'malbish," and this is the text that appears in the ancient Siddur of Rav Amram Gaon (Babylonia, 810-875). Another Beracha which we recite each morning is "Ha'noten La'ya'ef Koah," thanking Hashem for "giving strength to the weary." G-d created our bodies with the ability to rejuvenate itself through sleep, such that we can regain our strength and energy, and so we thank Him each morning for granting us the physical strength we need to function. Interestingly enough, this Beracha appears nowhere in the Gemara. When the Gemara lists the blessings that one should make in the morning, it makes no mention of "Ha'noten La'ya'ef Koah." Therefore, the Shulhan Aruch (Orah Haim 46) writes that the custom to recite this Beracha is incorrect, as we do not have the authority to introduce new Berachot that the Sages in the Talmud did not institute. This Beracha does not appear in Rav Amram Gaon's Siddur, either. The question thus arises as to why the widespread practice is to recite this Beracha, which does not appear anywhere in the Talmud, and which the Shulhan Aruch thus opposed. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although the Shulhan Aruch opposed reciting this Beracha, the Arizal maintained that this Beracha should be said. In the view of the Hida, the teachings of the Arizal are authoritative and binding, even when they conflict with the rulings of the Shulhan Aruch. The Hida even speculates that if the Shulhan Aruch had been aware of the Arizal's teaching, requiring the recitation of this Beracha, he would have concurred. This is the position taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that we must always follow the Arizal's opinions, regardless of which and how many Rabbis rule differently. Hacham Ovadia Yosef does not accept this approach. In his view, the Arizal's opinions are not necessarily more authoritative than those of other Poskim. And in the case of "Ha'noten La'ya'ef Koah," Hacham Ovadia notes, the Ashkenazim also recite this Beracha, even though they do not always follow the Arizal's teachings. Hacham Ovadia therefore gives a different explanation for the widespread practice to recite this Beracha. He shows that this Beracha appears in early sources – such as in Mahzor Vitri, and in the writings of Rav David Abudarham (Spain, 14 th century), and the Tur (Rabbenu Yaakob Ben Asher, 1270-1340) – indicating that this practice earned widespread acceptance well before the Shulhan Aruch. And when there is an accepted Minhag (custom), Hacham Ovadia writes, we follow the custom even if it runs counter to the ruling of the Shulhan Aruch. Rav Haim Vital cites the Arizal as explaining the deeper meaning underlying the two Berachot we have been discussing – "Malbish Arumim" and "Ha'noten La'ya'ef Koah." The Arizal taught that our sins have the effect of removing, or tearing, the "garments" that cover our souls. The missing garment, or the missing portion of the garment, is replaced by the "Kelipot" – harmful spiritual energies. A relatively minor sin wears out this "garment," whereas a grievous sin causes the garment to be removed entirely. When a person goes to sleep at night, his soul ascends to the heavens, where Hashem, in His infinite mercy and kindness, "repairs" the damaged "garment" for us, so we will not be subject to the harmful effects of the "Kelipot." When our souls are restored in the morning, they are newly clean and pristine. The Arizal taught that the two Berachot of "Malbish Arumim" and "Ha'noten La'ya'ef Koah" thank Hashem for this precious gift. The Beracha of "Malbish Arumim" refers to the new "garments" that Hashem grants to those who had committed severe sins which caused the complete loss of their soul's "garment." The Beracha of "Ha'noten La'ya'ef Koah" speaks of the "weary" souls, those which had been tainted by minor transgressions, and whose garments thus needed "mending." These two blessings, then, thank Hashem for His mercifully cleansing and repairing our souls each and every night. In light of this teaching of the Arizal, some have suggested that we should reverse the order, and recite "Ha'noten La'ya'ef Koah" before "Malbish Arumim." After all, once we thank Hashem for replacing a lost "garment," this encompasses also His repairing the damaged "garments." Common practice, however, is to first recite "Malbish Arumim." These Berachot thank Hashem not for our personal experience of these phenomena, but rather for the phenomena themselves, for the fact that Hashem has made them part of the natural order. As such, the sequence of these blessings is not important, as both the replacement of lost spiritual "garments" and the repair of the damaged "garments" occur regularly, warranting our expression of praise and gratitude to the Almighty.

The Beracha of "Matir Asurim," which we recite each morning, praises G-d for the ability He grants us to move our body. While we sleep, our body remains "trapped" in place, without moving. Although we might move a little during the night, these motions are involuntary. In the morning, we have the ability to voluntarily move our limbs, and it is for this gift that we recite the Beracha of "Matir Asurim," which literally means, "He who releases those who are bound." Upon waking in the morning, we are "freed" from our "shackles" and able to move our body. The next Beracha we recite is "Zokef Kefufim," praising Hashem for allowing us to stand upright. The term "Kefufim" means "those who are bent," and "Zokef" means "make upright." Hashem gives us the ability each morning to not only move our arms and legs, but also to get out of bed and stand up straight. A person who is sick and bedridden, unable to stand up, nevertheless recites the Beracha of "Zokef Kefufim." This is because common custom follows the view of Rav Natrunai Gaon (9 th century) that the morning blessings are recited to praise Hashem not for personally experiencing these phenomena, but rather for the phenomena themselves. Thus, for example, we recite the Beracha "Ha'noten La'sechvi Bina" – thanking Hashem for granting the rooster the wisdom to crow at daybreak – even though we do not hear the rooster's crow. These Berachot refer to "Minhago Shel Olam" – the features that G-d built into the natural order from which mankind in general derives benefit, and not to thank Him for the benefit that we personally experience. Therefore, even if someone is unable to get out of bed due to illness, he recites the Beracha of "Zokef Kefufim," thanking Hashem for granting people the ability to stand up straight. At first glance, it would follow from this line of reasoning that even somebody who is, G-d forbid, permanently paralyzed should recite this Beracha. In truth, however, this is not clear. Hacham Ovadia Yosef, in discussing the question of whether a blind person recites the Beracha of "Poke'ah Ivrim," which thanks Hashem for the gift of sight, raises the possibility that even according to our practice, a blind person might not recite this blessing. Perhaps, the Hacham writes, we recite "Ha'noten La'sechvi Bina" because although we do not actually hear the rooster's crow, we have the ability to do so. A blind person, however, is not able to see, and one could thus argue that he cannot recite the Beracha of "Poke'ah Ivrim," which speaks of a phenomenon which he is incapable of experiencing. Due to this uncertainty, Hacham Ovadia concludes that a blind person should not recite "Poke'ah Ivrim." Seemingly, this same rationale should apply to the question of a person with paralysis reciting the Beracha of "Zokef Kefufim." There is no record of Hacham Ovadia's ruling on this subject, and so it remains uncertain whether such an individual recites this Beracha. (Of course, we hope and pray that this question will always remain theoretical.) The Poskim address the question of whether these two Berachot – "Matir Asurim" and "Zokef Kefufim" – can be recited out of order. Meaning, if a person mistakenly recited "Zokef Kefufim" before having recited "Matir Asurim," may he then recite "Matir Asurim"? (These questions often arise when people recite the morning blessings mindlessly, by rote, without proper concentration, and without looking in a Siddur. Particularly in the morning, when people tend to be less focused and attentive, it is crucial to recite these Berachot patiently and from a Siddur to avoid mistakes.) Rav Amram Gaon (810-875) ruled that once a person recites "Zokef Kefufim," thanking Hashem for the ability to stand upright, it is too late to recite "Matir Asurim," which thanks Hashem for the ability to move one's limbs. The ability to move one's arms and legs is, quite obviously, included in the ability to get out of bed and stand up straight. Hence, when one recites "Zokef Kefufim," this Beracha covers also the ability referred to in the Beracha of "Matir Asurim," and it is therefore too late to recite "Matir Asurim." The Bah (Rav Yoel Sirkis, Poland, 1561-1640), however, disagreed, and maintained that these two Berachot may be recited out of order. In his view, then, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" still recites "Matir Asurim." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) initially followed the position of Rav Amram Gaon, ruling that the Beracha of "Matir Asurim" cannot be recited after "Zokef Kefufim." However, in a later work – Od Yosef Hai – the Ben Ish Hai retracted this ruling, and concluded that one may, in fact, recite "Matir Asurim" after "Zokef Kefufim." He presents three reasons for this ruling. First, as mentioned earlier, we recite these Berachot to thank Hashem not for our personal benefit from the phenomena they mention, but rather for "Minhago Shel Olam" – for His making these phenomena part of the natural order, which help mankind generally. Therefore, the fact that one moves his arms and legs before getting out of bed has no bearing whatsoever on the required sequence of the Berachot that thank Hashem for these capabilities. Secondly, the Ben Ish Hai noted the teaching of the Arizal that these blessings encompass profound Kabbalistic concepts, beyond their straightforward, literal meaning, and these are relevant to all people, regardless of how and when they experience the phenomena mentioned in the text of the Berachot. Therefore, the Beracha of "Matir Asurim" retains its value and relevance even after one has recited "Zokef Kefufim." The Ben Ish Hai's third argument is the simple fact that the Sages instituted two separate blessings – one for the ability to move our limbs, and a second blessing for the ability to stand up straight. If the Beracha of "Matir Asurim" were subsumed under the Beracha of "Zokef Kefufim," then there would be no reason for the Rabbis to institute two separate blessings; it would have sufficed to simply recite "Zokef Kefufim," which includes both our ability to move our limbs and our ability to stand up straight. An analogy might be reciting "She'hakol" over the cheese before reciting "Ha'mosi" over the cheese sandwich. Since "Ha'mosi" covers the entire sandwich, there is clearly no reason to first recite a Beracha over the cheese by itself. Similarly, there would be no value in reciting "Matir Asurim" before "Zokef Kefufim" if the Beracha of "Zokef Kefufim" covers the ability to move one's limbs. Evidently, the Beracha of "Matir Asurim" must have significance that extends beyond that which is covered by "Zokef Kefufim," and so even if one first recited "Zokef Kefufim," he then recites "Matir Asurim." Hacham Ovadia Yosef, in Halichot Olam, refutes these three arguments advanced by the Ben Ish Hai. He makes the interesting observation that Rav Amram Gaon, who ruled that one cannot recite "Matir Asurim" after "Zokef Kefufim," was a disciple of Rav Natrunai Gaon – who, as mentioned, maintained that the morning blessings praise Hashem for these phenomena, and not for one's personally benefitting from them. This shows that Rav Amram's ruling does not hinge upon the issue of how one understands the nature and purpose of Birkot Ha'shahar, that even if they praise Hashem for "Minhago Shel Olam," the sequence of "Matir Asurim" and "Zokef Kefufim" must nevertheless be followed. As for the Ben Ish Hai's proof from the very fact that two separate Berachot were instituted, Hacham Ovadia counters that we cannot know the reasons why the Sages chose to institute the various blessings, and so this does not provide any proof. Given the uncertainty surrounding this issue, Hacham Ovadia writes, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" does not then recite "Matir Asurim," in light of the rule of "Safek Berachot Le'hakel" – we do not recite a Beracha when it is questionable whether it is required. A person in this situation should preferably find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim," so he can satisfy the view that he must still recite the Beracha, without running the risk of reciting a Beracha in vain. If this is not possible, then he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." If a person recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of concluding "Zokef Kefufim," and at that moment he realized he had not yet recited "Matir Asurim," he should conclude with "Zokef Kefufim" as he had intended. Although he will then be unable to recite the Beracha of "Matir Asurim," as discussed, nevertheless, this is preferable to concluding with "Matir Asurim" after having recited the first part of the Beracha with the intention of concluding "Zokef Kefufim." This is the ruling of Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He explains that according to the Rambam, the critical component of the recitation of a Beracha is the intention one has while reciting "Baruch Ata Hashem Elokenu Melech Ha'olam." In the Rambam's view, once a person recited these words with the intention of conclude "Zokef Kefufim," he will be credited with the recitation of this Beracha even if he then recites "Matir Asurim." It is therefore preferable to conclude, "Zokef Kefufim" even though he will then be unable to recite "Matir Asurim." Summary: A person who is ill and bedridden in the morning recites the Beracha of "Zokef Kefufim" even though this blessing speaks of the ability to stand up straight. It is uncertain whether this applies also to somebody who is paralyzed, Heaven forbid. If a person mistakenly recited "Zokef Kefufim" before reciting "Matir Asurim," he should not then recite "Matir Asurim." Preferably, he should find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim." If this is not possible, he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." A person who recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of reciting "Zokef Kefufim," and then realized he did not recite "Matir Asurim," should conclude "Zokef Kefufim," and should not switch to "Matir Asurim."

The Rambam has a surprising ruling regarding the case of a person who recited a different Beracha than the Beracha he had intended to recite. One example is a person who is reciting Birkot Ha'shahar (the morning blessings), and while reciting the Beracha of "Poke'ah Ivrim" – fully intending to recite this Beracha – he mindlessly completed the Beracha with the words "Matir Asurim," instead of "Poke'ah Ivrim." The Rambam rules that the person has fulfilled the requirement to recite "Poke'ah Ivrim," despite the fact that he recited the wrong words. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) explains that according to the Rambam, the critical component of a Beracha is the recitation of the words "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of completing the Beracha. Of course, we are supposed to complete the Beracha properly, verbally expressing our intentions. But if a person mistakenly failed to do so, then although he ended up reciting the wrong Beracha, he is credited with the recitation of the Beracha that he had intended to recite. Others, however, disagree with the Rambam, dismissing this novel theory, and insisting that a person cannot be credited with the recitation of a Beracha unless he indeed recited it properly. The Shulhan Aruch brings both opinions. Hacham Bension ruled that given the different opinions on this matter, a person who intended to recite one Beracha but instead recited a different Beracha which he was required to recite is credited with the recitation of both Berachot. In the case described above, then, the individual is considered to have fulfilled both the requirement of "Poke'ah Ivrim" and the requirement of "Matir Asurim." It should be noted, however, that if the person realized his mistake immediately after reciting the wrong text, within a couple of seconds, then he should right away correct his mistake. He will then be credited with reciting only the Beracha he had intended to recite, as he immediately corrected his mistake and recited the Beracha he had intended to recite. Summary: If a person intended to recite a certain Beracha that he was required to recite, but he mindlessly recited a different Beracha which he was required to recite, then he is credited with the recitation of both Berachot. For example, if a person intended to recite the Beracha of "Poke'ah Ivrim" in the morning, but mistakenly concluded the Beracha with the words "Matir Asurim," he is considered to have recited both Berachot. However, if he realizes he mistake within a couple of seconds after reciting the Beracha, he should immediately correct himself, and will then be credited with reciting only the Beracha he had intended to recite.

One of the blessings we recite each morning is "Poke'ah Ivrim," praising Hashem for "opening the eyes of the blind." The idea underlying this Beracha is that we must never take for granted the ability we have each morning to open our eyes and see. The eye is an especially fragile organ, and even the slightest disorder can cause it to malfunction and deny us the ability to see, Heaven forbid. Vision is a precious gift which we must appreciate anew each and every day, and so our Sages instituted the recitation of a special Beracha to thank Hashem for granting us the ability to see. Unfortunately, however, not everyone is able to see, and some people are blind. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) ruled that since a blind person cannot see, he does not recite the Beracha, as he is unable to thank Hashem for "opening his eyes" and granting him the gift of vision. At first glance, this Halacha depends on a fundamental question regarding the nature of the Birkot Ha'shahar obligation. The Rambam maintained that one recites each of the Birkot Ha'shahar only upon benefitting from the phenomenon referred to in that Beracha. Meaning, upon hearing the rooster's crow, one recites, "Ha'noten La'sechvi Bina"; upon opening one's eyes, one recites, "Poke'ah Ivrim"; upon getting out of bed, one recites, "Matir Asurim," and so on. If one does not experience one of these phenomena, then, according to the Rambam, he does not recite the corresponding Beracha. The Magen Abraham's ruling appears to follow this perspective, that one who does benefit from the phenomenon mentioned by one of the morning blessings does not recite that blessing. Hence, a blind person does not recite "Poke'ah Ivrim." Others, however, disagreed, and understood that we recite these Berachot to praise Hashem not for the benefit we personally receive from these phenomena, but rather for the phenomena themselves, for the very fact that He made them part of the natural order. Additionally, the Arizal explained these Berachot as having deep mystical meanings, which are relevant to everyone, irrespective of whether or not one experiences the phenomena mentioned in these blessings. According to this perspective, it would seem that a blind person should, in fact, recite Birkot Ha'shahar. Indeed, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching and concludes on this basis that even a blind person recites the Beracha of "Poke'ah Ivrim." Moreover, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that a blind person should recite "Poke'ah Ivrim" because although he himself cannot see, he benefits from the vision of others. People are able to help him – bringing him where he needs to go, and bringing him what he needs – because of their gift of vision, and so he must praise Hashem for this gift. This line of reasoning led Rav Moshe Zakut, cited by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) in Shiyureh Beracha, to conclude that even the Rambam would require a blind person to recite "Poke'ah Ivrim" each morning, as he indeed directly benefits from the precious gift of vision. One may, however, question this assertion in light of the fact that the Rambam's son, Rabbenu Abraham ben Ha'Rambam (1186-1237), in one of his responsa, sharply criticizes a certain congregation that hired a blind Hazan, who recited aloud the morning blessings, including "Poke'ah Ivrim." Rabbenu Abraham presumably followed his father's rulings, and his objection thus indicates that in the Rambam's view, a blind person does not recite this Beracha. Another argument for allowing a blind person to recite "Poke'ah Ivrim" is advanced by the Shalmeh Sibur, who asserts that the blessing of "Poke'ah Ivrim" does not actually refer to the ability to see. After all, even while we sleep, we are able to see; our eyes are closed, but not dysfunctional. Therefore, it cannot be said that our vision is restored in the morning, warranting a Beracha over our regaining the ability to see. The Shalmeh Sibur thus explains this blessing differently, as referring to our ability to notice things, to live with an awareness of what's happening around us, a quality metaphorically described as the opening of our eyes. (Clearly, however, this is not the commonly accepted understanding of the blessing.) As for the final Halacha, we might have assumed that since we recite the morning blessings together, and not when we benefit from each phenomenon, we follow the view that these blessings praise Hashem for the phenomena in general, and for our personal benefit. Moreover, we recite the Beracha of "Ha'noten La'sechvi Bina" even though we do not hear the rooster's crow. Although the Shulhan Aruch accepts the aforementioned ruling of the Rambam, that one should recite each Beracha as he experiences the phenomenon it speaks of, the common custom is to recite them all even if, for whatever reason, we do not experience one of the blessings. Seemingly, then, it should follow that a blind person recites "Poke'ah Ivrim" even though he cannot see. However, Hacham Ovadia Yosef writes that the case of a blind person differs in that the individual is not capable of enjoying the gift of sight. It is possible that we recite even the blessings over phenomena which we do not personally experience only because we are potentially able to enjoy these features which Hashem built into the natural world. Hence, this does not prove that a blind person – who has no possibility of enjoying the gift of sight – recites "Poke'ah Ivrim." In light of the different opinions, Hacham Ovadia rules that it is preferable for a blind person not to recite this Beracha, following the general rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain if it is warranted. However, Hacham Ovadia writes, if a blind person recites the Beracha, he does not have to be told not to.

One of the Birkot Ha'shahar is "Ha'noten La'sechvi Bina La'havhin Ben Yom U'ben Layla." The common translation of this blessing is, "…who gives the rooster the understanding to distinguish between day and night." According to this understanding, this Beracha praises G-d for granting the rooster the wondrous ability to know that dawn has occurred, when the first rays of light appear on the eastern sky. The moment of dawn is not readily discernible to the naked eye (as opposed to the sunrise, which is clearly seen), and yet the rooster has the ability to know when this occurs, and to crow to wake people up. Others, however, interpret the word "Sechvi" to mean "heart." According to this understanding, the Beracha "Ha'noten La'sechvi Bina" thanks Hashem for giving us human beings the wisdom of distinction, to differentiate between day and night, between right and wrong, and between truth and falsehood. The Arizal advanced a deeper understanding of this Beracha, according to the teachings of Kabbalah. He said that at night, when dark falls, strict judgment descends into the world, which poses danger. For this reason, the Kabbalists in earlier generations would go to sleep right at nightfall. At Hasot (Halachic midnight), the Arizal taught, the judgments become "sweetened," and are less strict. This process unfolds gradually until morning, when the attribute of Hesed, divine kindness, prevails. Therefore, the righteous Kabbalists would arise at midnight and pray until the morning. The Arizal explained on this basis why we find two Hebrew words for nighttime – "Layil" and "Layla." The difference between them is the letter Heh, which is added to the word "Layil" to form "Layla." In Kabbalah, the letter Heh signifies a sphere called "Bina" (literally, "understanding"), which is also called "Ima" – "mother." A mother, even when she needs to deal strictly with her children to educate them, always feels a significant measure of love and compassion toward them. The term "Layla," then, which ends with the letter Heh, refers to the second half of the night, when the strict judgments are mitigated by love and kindness. The word "Layil" refers to the first part of the night, when the judgments are as yet unmitigated. The Arizal explained that in the Beracha "Ha'noten La'sechvi Bina," we refer to the angel Gabriel, whose name signifies the attribute of "Gebura" (literally, "power"), which is associated with strict judgment. Starting at Hasot, Hashem lends Gabriel the quality of "Bina," sweetening the judgments until morning. (Needless to say, these are very deep concepts which lie beyond our comprehension and require further study.) Ashkenazim recite a slightly different text of this Beracha – "Asher Natan La'sechvi Bina La'havhin Ben Yom U'ben Layla," based on a verse in the Book of Iyob ("O Mi Natan La'sechvi Bina" – 38:36). This version is formulated in past tense, praising G-d "who has granted" this wisdom. Sephardic tradition, however, teaches that this Beracha, like all the morning blessings, should be recited in the present tense. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) explains that Birkot Ha'shahar are formulated in the present tense because Hashem creates the world anew at every moment, and thus all the phenomena for which we praise Him in these Berachot are occurring right now, at this very moment. As we say in the morning prayer service, in the first Beracha before Shema, "Ha'mehadesh Be'tubo Be'chol Yom Tamid Ma'aseh Bereshit" – Hashem constantly renews the act of creation, each and every day. A human being who creates – such as a carpenter, who produces a piece of furniture – makes his creation and then leaves it and completely disengages. Hashem, however, did not create the world just once – He is constantly creating it anew. Thus, we thank Hashem who is granting us the ability to see at this moment, who is giving us clothing to wear at this moment, who is giving us the ability to stand up straight at this moment, and so on. This fundamental concept has crucially important ramifications for our Emuna (faith), our belief that situations can change. No matter what we're going through, whatever problem or crisis we're facing, we need to believe that the current moment is not connected to the previous moment, and the next moment in the future has no connection to the current moment. Hashem is constantly creating anew, and so at any moment in time He can create an entirely new reality. A deaf person recites this Beracha, even though he cannot hear the rooster's crow in the morning, for several reasons. Firstly, as discussed, this Beracha has a number of different meanings, and does not necessarily refer only to the crowing of the rooster. Additionally, Halacha follows the opinion that Birkot Ha'shahar are recited to thank Hashem not for one's having personally experienced the phenomena mentioned in these blessings, but rather for the phenomena themselves, for the very fact that Hashem has made them part of the natural order. Hence, even if a person does not personally benefit from the crowing of the rooster, he is required to praise Hashem for making this happen each morning.

It is well known that if a person begins reciting a Beracha that is not required, and he realizes his mistake after reciting the words "Baruch Ata Hashem," he has the possibility of avoiding an accidental utterance of Hashem's Name in vain. He can do this by immediately reciting the words "Lamedeni Hukecha," which has the effect of turning his words into a Biblical verse. The phrase "Baruch Ata Hashem Lamedeni Hukecha" is a verse in Tehillim (119:12), and so by adding the words "Lamedeni Hukecha," one transforms his recitation of "Baruch Ata Hashem" into the first words of a verse, such that he is not considered to have recited Hashem's Name in vain. One common case is when a person recites a Beracha over food during a meal, forgetting that he had recited "Ha'mosi" over bread and thus does not need to recite a Beracha over the various foods eaten during the meal. If he began reciting a Beracha, and after saying "Baruch Ata Hashem" he realized his mistake, he should quickly add the words "Lamedeni Hukecha." Less known, however, is the option that one has even if he realized his mistake later, after he already recited the words "Elokenu Melech Ha'olam." At this point, of course, it is too late to turn his mistakenly-recited words into a verse from the Tanach. What he can do, however, is to recite a Beracha which, although we do not customarily recite, some Rishonim (early Medieval scholars) had the practice of reciting. The Bet Yosef brings that some earlier Rabbis would include in the Birkot Ha'shahar (morning blessings) a number of Berachot which do not appear in other sources. For example, some recited a Beracha "Baruch Ata Hashem…Magbi'ah Shefalim," praising Hashem for raising the downtrodden. Another Beracha that some Rabbis recited was "Baruch Ata Hashem…Somech Nofelim," praising Hashem for supporting those who are falling. The Bet Yosef disapproves of this practice, despite the fact that these Berachot were included in several editions of the Siddur in Spain. He notes that these Berachot are mentioned nowhere in the Talmud, and we do not have the authority to introduce our own Berachot. However, the Mishmeret Shalom writes that the fact that some early Rabbis advocated for the recitation of these Berachot allows a person the opportunity to avoid a mistaken recitation of Hashem's Name in vain if he had begun reciting an unwarranted Beracha. If a person realized after reciting the words "Baruch Ata Hashem Elokenu Melech Ha'olam" that his Beracha is not needed, he should immediately recite the words "Magbi'ah Shefalim" or "Somech Nofelim." This way, at least according to some Rabbis, he had recited a legitimate Beracha, and has not recited G-d's Name in vain. Summary: If a person began reciting a Beracha, and after saying the words "Baruch Ata Hashem" he realizes that the Beracha is not warranted, he should immediately say "Lamedeni Hukecha," so he will be considered to have recited a verse, instead of having recited G-d's Name in vain. If he realized his mistake only after he said "…Elokenu Melech Ha'olam," he should immediately add the words "Magbi'ah Shefalim" or "Somech Nofelim," as these are Berachot which some Rabbis had the practice of reciting each day. Although we do not follow this custom, it is preferable to add these words in this case so that at least according to these Rabbis, the person has recited a legitimate Beracha and has not recited G-d's Name in vain.

If a person realized during Shaharit that he had not recited Birkot Ha'shahar earlier, should he recite them now, upon remembering, or should he wait until after Shaharit? Fundamentally, of course, this fellow should first complete the Tefila and then recite the Berachot that he had forgotten, but a problem arises with regard to the Beracha of "Elokai Neshama." A person who, for whatever reason, did not recite "Elokai Neshama" before Shaharit cannot recite it after Shaharit, because, according to some opinions, this requirement is fulfilled through the recitation of the second Beracha of the Amida, which concludes, "Mehayeh Ha'metim," which resembles the theme of "Elokai Neshama." Thus, the question becomes whether it is preferable to interrupt one's prayer before the Amida to recite "Elokai Neshama," as he would otherwise forfeit the opportunity to recite this Beracha, or to simply continue his prayers as usual, and not recite "Elokai Neshama" that day. Hacham Ovadia ruled that if the person realizes his mistake during the recitation of Pesukeh De'zimra, then he should recite "Elokai Neshama" after Pesukeh De'zimra – in between "Yishtabah" and "Yoser Or." At this point, it is permissible to make a necessary interruption, and so the Beracha should be recited then. If, however, one realizes his mistake after he began "Yoser Or," then he should recite "Elokai Neshama" in between Berachot, or in between the paragraphs of Shema. For example, he can recite it in between the Beracha of "Yoser Ha'me'orot" and "Ahabat Olam," or in between "Al Mezuzot Al Betecha U'bi'sh'arecha" and "Ve'haya Im Shamoa." The other Birkot Ha'shahar can be recited after the Amida. If, G-d forbid, a person loses an immediate family member, he is exempt from all Misvot until after the burial. This includes all Berachot and prayers. In a case where the family member passed away at night, and the burial did not take place until the middle of the next day, the mourner must recite Birkot Ha'shahar after the funeral. In the morning, of course, he does not recite these Berachot, because he in a state of Aninut (a mourner before the burial), which exempts him from all Berachot, but since Birkot Ha'shahar may be recited throughout the day, until sundown, he must recite them after the burial, when he once again becomes obligated in Misvot. Summary: If a person realizes during Shaharit that he had not recited Birkot Ha'shahar, then he should recite them after Shaharit – except "Elokai Neshama," which should be recited before the Amida. If he realizes his mistake during Pesukeh De'zimra, he should recite "Elokai Neshama" in between "Yishtabah" and "Yoser Or." If he realizes after he began "Yoser Or," then he should recite "Elokai Neshama" in between the Berachot or in between the paragraphs of Shema. If, Heaven forbid, a person lost an immediate family member during the night, and the burial takes the place the next day, he does not pray or recite Berachot until after the burial, at which point he should recite Birkot Ha'shahar.

As a general rule, it is preferable for a person to recite all the Birkot Ha'shahar at home, before coming to the synagogue. It sometimes happens that a person, for whatever reason, was unable to recite the blessings at home, and he arrives in the synagogue late, after the Tefila had begun, and if he now recites Birkot Ha'shahar properly, he will be unable to recite Shema and the Amida with the congregation. In such a case, should he proceed directly to "Baruch She'amar" so he can catch up to the congregation, and then recite Birkot Ha'shahar later? Or is it preferable for him to follow the normal sequence, first reciting Birkot Ha'shahar, even at the expense of Tefila Be'sibur (praying together with the congregation)? Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that one must recite the service in its proper sequence. Although there are those who permitted reciting Birkot Ha'shahar after praying Shaharit, Rav Shlomo Zalman disagreed with this ruling. He thus maintained that even if one will miss the opportunity to recite the Amida together with the congregation, he must recite Birkot Ha'shahar before proceeding to Pesukeh De'zimra and the rest of Shaharit. Hacham Ovadia Yosef, however, rules differently, maintaining that one should, in fact, skip Birkot Ha'shahar so he can pray Shaharit with the congregation. Of course, one must first recite "Modeh Ani" – which should be recited immediately upon waking in the morning – as well as the Beracha over hand-washing, which should also be performed as soon as possible after waking up. Additionally, one should recite "Asher Yasar" right after using the restroom, and "Elokai Neshama" should preferably be recited immediately after "Asher Yasar." These blessings, then, should clearly be recited before Shaharit. The other Berachot, however, may be delayed until after Shaharit in the interest of Tefila Be'sibur. It goes without saying that one should do what he can to avoid this situation, and recite all the morning blessings at home, with Kavana (concentration), and arrive at the synagogue on time. If somebody skipped Birkot Ha'shahar so he could pray Shaharit with the congregation, he recites all the Berachot after Shaharit, with two exceptions. He does not recite Birkat Ha'Torah (the blessing over Torah learning), because this requirement is fulfilled through the recitation of "Ahabat Olam" before Shema. The Beracha of "Ahabat Olam" speaks about Torah learning, praying to Hashem for assistance in our understanding and observance of Torah, and thanking Him for choosing us and giving us the Torah. As such, it covers the obligation of reciting Birkat Ha'Torah. The second exception is the Beracha of "Elokai Neshama." As mentioned earlier, even if one skips Birkot Ha'shahar so he can pray with the congregation, he should still preferably recite "Elokai Neshama" immediately following "Asher Yasar" after using the restroom. If, however, one did not recite "Elokai Neshama" before Shaharit, he does not recite it afterward. The reason is that according to some Poskim, this requirement is fulfilled through the recitation of the second Beracha in the Amida, which concludes "Mehayeh Ha'metim" – "who resurrects the dead." The Beracha of "Elokai Neshama" thanks Hashem for "resurrecting" us each morning by restoring our souls – as sleep is considered a form of partial "death" – and so some Poskim ruled that this requirement is covered by the Beracha of "Mehayeh Ha'metim." Others disagreed, noting that this Beracha in the Amida refers only to the resurrection of the dead that will occur in the future, and not to the daily "resurrection" of waking up in the morning, and thus, in the view of these Poskim, one who did not recite "Elokai Neshama" before Shaharit should recite it afterward. Hacham Ovadia applied to this case the rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha if its obligation is uncertain, and therefore one should not recite "Elokai Neshama" after Shaharit in such a case. There is a minority view among the Poskim (the view of the Aruch Ha'shulhan) that a person who did not recite Birkot Ha'shahar before Shaharit does not then recite the Beracha of "Matir Asurim" ("who releases those who are bound," thanking Hashem for enabling us to get out of bed). We mention Hashem's quality of "Matir Asurim" in the second blessing of the Amida – the Beracha that concludes, "Mehayeh Ha'metim" – and so, according to this opinion, the requirement to recite the Beracha of "Matir Asurim" is fulfilled through the recitation of the Amida. However, Hacham Ovadia dismissed this opinion, arguing that although "Matir Asurim" is mentioned in this second Beracha of the Amida, this Beracha concludes with only "Mehayeh Ha'metim." In Hacham Ovadia's view, the conclusion of the blessing is the determining factor, and thus although this Beracha might fulfill the obligation of "Elokai Neshama," because it concludes with the theme of resurrection, it does not suffice to fulfill the obligation of "Matir Asurim," as these words do not appear in the Beracha's conclusion. There is also an opinion that if a person, for whatever reason, did not recite "Asher Yasar" after using the restroom, and then recited Shaharit, he may not then recite "Asher Yasar." Even if the maximum time-frame for the recitation of this Beracha (72 minutes after performing one's bodily functions) had not yet passed, the person does not, according to this view, recite "Asher Yasar," as he fulfilled this requirement through the recitation of "Refa'enu" in the Amida. The Beracha of "Asher Yasar" speaks about the wonders of the human body, praising Hashem for "healing every flesh and performing wonders" ("Rofeh Chol Basar U'mafli La'asot"), and so this requirement is fulfilled through the recitation of "Refa'enu," in which we pray to Hashem to cure the ill. Hacham Ovadia disagreed with this position, noting that whereas "Asher Yasar" praises Hashem for the wonderous functioning of the human body, the Beracha of "Refa'enu" prays to Hashem to heal those who are ill. These are two completely different Berachot, and so one does not fulfill the obligation of "Asher Yasar" through the recitation of "Refa'enu." Summary: Ideally, one should recite Birkot Ha'shahar at home and arrive on time to Shaharit. If, however, a person arrived late to the synagogue, without having recited Birkot Ha'shahar, and reciting them will cause him to miss praying the Amida with the congregation, then he should skip Birkot Ha'shahar and proceed directly to Shaharit so he can catch up. He should, however, first recite the Beracha over the morning hand-washing, as well as "Asher Yasar" after using the restroom, and "Elokai Neshama," which should preferably be recited immediately after "Asher Yasar." After Shaharit, he recites all Birkot Ha'shahar except Birkat Ha'Torah. If, for whatever reason, one had not recited "Elokai Neshama" before Shaharit, he does not recite it after Shaharit.

Birkot Ha'shahar – the series of blessings that we recite each morning – appear to fall under the category of "Misvot Aseh She'ha'zman Gerama," meaning, Misvot that apply only at certain times. After all, although different views exist as to precisely by when these Berachot must be recited, there is a clear consensus that they must be recited specifically during the day. One view requires reciting Birkot Ha'shahar by the end of the fourth Halachic hour of the day, another view maintains that they must be recited by Hasot (Halachic midday), and the generally accepted opinion is that they must be recited before sundown. Either way, this requirement is limited to a specific time-frame. As such, we should, seemingly, apply the rule exempting women from "Misvot Aseh She'ha'zman Gerama," such that women should be exempt from the Birkot Ha'shahar obligation. Indeed, the Mishna Berura writes that women are exempt from this requirement, but he adds that Ashkenazic women may recite these Berachot voluntarily. Ashkenazic practice follows the opinion of Rabbenu Tam (France, 1100-1171) allowing those exempt from a Misva to recite the Beracha over the Misva if they wish to perform the Misva. Thus, for example, an Ashkenazic woman who wishes to take the four species on Sukkot, even though she is exempt, may recite the Beracha of "Al Netilat Lulab" over this Misva. By the same token, the Mishna Berura writes, Ashkenazic women may recite Birkot Ha'shahar if they so desire. According to this line of reasoning, Sephardic women should not recite the morning blessings. Sephardic practice does not allow the recitation of a Beracha when one voluntarily performs a Misva from which he or she is exempt. Perhaps, then, we should conclude that Sephardic women may not recite Birkot Ha'shahar. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that women may, in fact, recite Birkot Ha'shahar, distinguishing between these Berachot and Berachot recited over a Misva which one performs voluntarily. The text of Berachot recited over the performance of a Misva thanks Hashem who "has commanded us" ("Ve'sivanu") to perform the given Misva. Sephardic custom does not allow reciting this Beracha when performing a Misva voluntarily for the simple reason that the individual cannot say "Ve'sivanu" about a Misva that he or she was not commanded to observe. The morning blessings, by contrast, praise and express gratitude to Hashem for the gifts He has granted us, such as the restoration of our souls in the morning, the ability to see, the ability to walk, and so on. These blessings, of course, are no less relevant to women than to men, and so there is no reason why a woman should not be allowed to recite these Berachot. Hacham Ovadia Yosef concurred with this ruling, but for a different reason – noting the minority opinion among the Poskim that one may recite Birkot Ha'shahar even after sundown, in the evening. This was the view of the Vilna Gaon (1720-1797) and a small number of other Halachic authorities. According to this opinion, there is no time when the Birkot Ha'shahar obligation does not apply, and thus it does not fall under the category of time-bound Misvot. Hence, women are included in the obligation. (This rationale requires further clarification, because Hacham Ovadia himself does not follow the minority opinion of the Vilna Gaon allowing the recitation of Birkot Ha'shahar after sundown. This question was posed by Rav Moshe Ha'levi, in his work Birkat Hashem.) Regardless, the accepted view is that women are required to recite Birkot Ha'shahar. Of course, they do not recite the Beracha "She'lo Asani Isha," which men recite to thank Hashem for not creating them as a woman. As men are bound by more Misvot than women, and they thus have more opportunities for serving Hashem, they are required each morning to recite this Beracha and thank Hashem for these additional opportunities. The Shulhan Aruch writes that women recite instead "Baruch She'asani Ki'rsono" – "Blessed is He who made me according to His will." This Beracha should be recited without "Hashem Elokenu Melech Ha'olam." In reciting this blessing, the woman gives thanks for her special nature, that Hashem created her as an especially refined being who does not require the same number of Misvot as men need in order to perfect herself and live a spiritually meaningful and accomplished life. Summary: Women are required to recite Birkot Ha'shahar each morning. Instead of the Beracha "She'lo Asani Isha," they recite, "Baruch She'asa Li Kol Sorki," without "Hashem Elokenu Melech Ha'olam."

Halacha allows one to recite the Birkot Ha'shahar (morning blessings) either standing or sitting. Strictly speaking, there is no preference, and one should therefore recite the Berachot in whichever position lends itself to greater Kavana (concentration). Rav Haim Palachi (Turkey, 1788-1868), in his Kaf Ha'haim, writes that one should preferably recite the Berachot while seated, as one is generally better able to concentrate and focus while sitting. Certainly, one should not recite the Birkot Ha'shahar while walking about, or while being involved in some other activity. The Ashkenazim have the practice of reciting Birkot Ha'shahar in the synagogue. In fact, the morning prayer service in Ashkenazic synagogues begins with the Hazan reciting the morning Berachot. The advantage of this custom is that it offers the congregation the opportunity to answer "Amen" to all these Berachot. The Sadikim teach that one should endeavor to answer "Amen" ninety times over the course of the day. Just as Halacha requires reciting one hundred Berachot each day, there is a tradition that we should strive for ninety "Amen" responses every day. Some have explained that the four letters that form the word "Sadik" – Sadi, Dalet, Yod, and Kuf – have the numerical values of 90, 4, 10 and 100. These allude to the ninety daily "Amen" responses, the four recitations of Kedusha (twice in the repetitions of the Amida – in Shaharit and Minha – once before Shema, and once in U'ba Le'sion), the ten Kaddish recitations that one should hear each day, and the one hundred Berachot. One who ensures to accomplish all this each day is considered a "Sadik." The Ashkenazic practice that the Hazan recites Birkot Ha'shahar in the synagogue helps ensure that a person reaches ninety "Amen" responses over the course of the day. This does not, however, appear to be the custom among Sephardim. The Shulhan Aruch writes that one who washes Netilat Yadayim in the morning at home should not recite the Beracha of "Al Netilat Yadayim" in the synagogue, because this results in a considerable lapse of time between the Misva and the Beracha . We may infer from the Shulhan Aruch's remark that reciting Birkot Ha'shahar at home, before arriving at the synagogue, is perfectly acceptable, as the only concern arises with regard to the particular Beracha of "Al Netilat Yadayim" which must be recited at the time one washes his hands. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) made a point of reciting Birkot Ha'shahar in his home. This was also the opinion of the Kaf Ha'haim Sofer (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939), and this was the practice of Hacham Ovadia Yosef. Nevertheless, if one prefers reciting Birkot Ha'shahar in the synagogue, figuring that at home it would be more difficult to recite the Berachot with proper concentration, then he may certainly do so. However, as mentioned, he must recite the Beracha of "Al Netilat Yadayim" right after he washes his hands soon after waking up, and he must recite "Asher Yasar" immediately after using the restroom. Additionally, as it is preferable to recite "Elokai Neshama" immediately after the recitation of "Asher Yasar," this blessing, too, should be recited at home. It turns out, then, that even if one prefers reciting Birkot Ha'shahar in the synagogue, he will nevertheless recite the Berachot of "Al Netilat Yadayim," "Asher Yasar" and "Elokai Neshama" at home. As such, there might be a practical advantage to reciting all the Birkot Ha'shahar at home, because dividing them – reciting some at home and some in the synagogue – could cause confusion. Since several Berachot must be recited at home, it is preferably to recite the blessings all together, as otherwise one might be uncertain when he arrives at the synagogue about which Berachot he already recited and which he did not. The Shulhan Aruch rules that if a person attends an Ashkenazic synagogue, where the Hazan recites the morning Berachot aloud, and he hears and answers "Amen" to the Berachot, he may nevertheless then recite the Berachot himself, if he had not recited them previously. He is not considered to have fulfilled his obligation by listening to the Hazan's recitation. The reason is that a person does not fulfill his obligation by hearing another person's Beracha unless they both have in mind that the recitation should fulfill the listener's requirement. Meaning, both the person reciting the Beracha and the person listening to the Beracha must have this in mind, and if not, then the listener does not satisfy his obligation. (Some explain on this basis the custom to exclaim "Shamayim" before someone recites a Beracha on behalf of others, as this word is an acrostic representing the phrase "Shome'a Mashmia Yahdav Mechavnim" – the listener and the one reciting must together have intention for the Beracha to fulfill the listener's obligation.) Clearly, when the Hazan recites the morning blessings in the synagogue, he has no intention at all for those listening to fulfill their obligation, and the congregation similarly does not have this intention. Therefore, the listeners can – and should – recite Birkot Ha'shahar afterward if they hadn't already. This is similar to the common practice for the Rabbi to count the Omer aloud, with the Beracha, before the congregation counts, in order that everyone hears which day to count. Here, too, neither the Rabbi nor the congregation intends for his Beracha to fulfill their obligation, and so the congregation recites the Beracha themselves afterward. (By contrast, when Hallel is recited in the synagogue, the Hazan and the congregation should have in mind that his Beracha over the Hallel should fulfill their obligation, and the congregation should then proceed right to Hallel without reciting the Beracha.) If a person does not remember whether he recited one of the morning blessings, we apply the famous rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in cases of uncertainty – and he does not recite the Beracha. Preferably, he should find somebody who has yet to recite the morning Berachot and listen to that person's recitation of the Beracha or Berachot about which he is uncertain, and answer "Amen," with the intention to fulfill his obligation if this is necessary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person in this situation who cannot hear the Beracha recited by someone else should recite the Beracha while omitting the words "Ata Hashem Elokenu Melech Ha'olam," and think these words in his mind, without saying them. Fascinatingly, the Ben Ish Hai discusses this Halacha by envisioning the scenario of a person who had woken up in the middle of the night for Tikkun Hasot (the prayer recited by some at halachic midnight), and, because of his fatigue, is unsure whether or not he recited all the Birkot Ha'shahar afterward. It seems that the Ben Ish Hai could not countenance a situation where somebody slept normally and, due to his mindlessness, doesn't remember whether he recited all the morning blessings. It was clear to the Ben Ish Hai that people are focused when reciting Berachot in the beginning of the day, and thus the only possible case he could imagine of a Safek (doubt) was a person who arose for Tikkun Hasot… Different opinions exist as to the final point in the day by which one must recite Birkot Ha'shahar. The Derech Ha'haim (Rav Yaakob Lorberbaum of Lissa, 1760-1832) rules stringently on this matter, and maintains that one may recite the morning blessings only until the end of the fourth hour of the day – the final time by which one should recite the Amida prayer. A different opinion is taken by Rav Shlomo Kluger (1785-1869), who maintained that these Berachot may be recited until Hasot (halachic midday). However, Hacham Ovadia Yosef, in Yehaveh Da'at, cites a large number of Poskim who ruled that Birkot Ha'shahar may be recited the entire day, until sundown. According to this view, even if somebody is unwell and got out of bed in the afternoon, he can and should still recite Birkot Ha'shahar. These Poskim include the Zera Emet (Rav Yishmael of Modena, Italy, 1723-1811), the Ma'amar Mordechi (Rav Mordechai Karmi, 1749-1825), the Ben Ish Hai (in Rav Pe'alim), and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunis, 1786-1830). In light of these different opinions, the Kaf Ha'haim writes that we should follow the rule of "Safek Berachot Le'hakel," and thus if a person, for whatever reason, did not recite Birkot Ha'shahar until after the fourth hour of the day, he should not recite the blessings. Hacham Ovadia Yosef, however, disagrees, noting that the vast majority of Poskim allows reciting the Berachot the entire day. Those who rule otherwise are a very small minority, such that their dissenting view is not sufficient to create a situation of Safek. Hacham Ovadia also draws our attention to the practice followed by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) to recite one of the morning blessings – "She'asa Li Kol Sorki" – on the night after Yom Kippur. This Beracha is recited to express gratitude over the ability to wear shoes, and so the Gaon felt that it should not be recited on Yom Kippur, when we do not wear normal shoes. On Mosa'eh Yom Kippur, however, when he put on his shoes, the Gaon recited the Beracha. According to the Gaon, then, Birkot Ha'shahar could be recited even past sundown, in the evening. Although we do not follow this opinion, it is another indication of the large consensus allowing the recitation of Birkot Ha'shahar throughout the day. Therefore, Hacham Ovadia writes, one who did not recite Birkot Ha'shahar in the morning can do so throughout the day, until sunset. Birkot Ha'shahar may be recited as early as Hasot (halachic midnight), but only if the person had gone to sleep before midnight and then woke up without intending to go back to sleep (such as those who wake up for Tikun Hasot). If a person goes to sleep after Hasot, he may not recite Birkot Ha'shahar before going to sleep. Likewise, a person who woke up after Hasot but plans to go back to sleep should not recite Birkot Ha'shahar at that point. Somebody who remains awake throughout the night should not recite Birkot Ha'shahar until daybreak (Alot Ha'shahar).

The Beracha of "Elokai Neshama" which we recite each morning is unique in that it does not begin with the word "Baruch." Normally, all Berachot begin with "Baruch," except in the case of a "Beracha Ha'semucha La'haveratah" – a Beracha that is instituted to be recited immediately after another Beracha. In the Amida, for example, the first Beracha begins with "Baruch," but all the subsequent Berachot do not, because they are recited immediately after the first Beracha and are thus "covered" by the "Baruch" at the beginning of the first Beracha. Seemingly, then, the Beracha of "Elokai Neshama," which is not part of a series of Berachot, should begin with the word "Baruch." There were some opinions who explained that this Beracha does not begin with "Baruch" because it is supposed to be recited immediately after the recitation of "Asher Yasar" in the morning. The "Baruch" at the beginning of "Asher Yasar" suffices also for "Elokai Neshama," and thus the introductory word "Baruch" is not required at the beginning of this Beracha. According to this view, one must ensure to recite "Elokai Neshama" immediately after "Asher Yasar" each morning, as "Elokai Neshama" was instituted to be recited after "Asher Yasar." However, Hacham Ovadia writes in his work Halichot Olam that this view is not accepted as Halacha. The reason why "Elokai Neshama" does not begin with the word "Baruch" is that a Birkat Hoda'a – a blessing which expresses thanks to the Almighty – differs from other Berachot in that it does not need to begin with the word "Baruch." As such, one is not required to recite "Elokai Neshama" immediately after "Asher Yasar." Nevertheless, the Poskim write that since in any event we must recite both these Berachot each morning, it is preferable to recite "Elokai Neshama" immediately after "Asher Yasar" in order to satisfy all opinions. Summary: Strictly speaking, one is not required to recite the Beracha of "Elokai Neshama" in the morning immediately after "Asher Yasar." However, as some Poskim maintained that this sequence should be followed, it is preferable to do so, since in any event they must both be recited each morning.

Upon waking in the morning, one is required to wash his hands, and recite the Beracha of "Al Netilat Yaadayim" before drying them. According to Sephardic practice, one who has remained awake throughout the night washes his hands in the morning without reciting the Beracha. The custom among Ashkenazim is that one who remained awake through the night recites the Beracha when washing his hands in the morning after using the restroom. Anytime one performs his bodily functions, he must recite a special Beracha – "Asher Yasar" – after leaving the restroom. This blessing was established by the Ansheh Kenesset Ha'gedola – Men of the Great Assembly, a group of scholars and prophets formed at the beginning of the Second Commonwealth – and it is an especially significant Beracha. Rabbi Yehuda Ha'levi (Spain, 1079-1141), in his Sefer Ha'kuzari (3:11), says about this blessing, "How great this blessing is, in terms of its content, and how perfectly formulated are its words for one who sees them with an eye for the truth." This Beracha consists of 45 words, alluding to one of the Names of G-d, which in Gematria equals 45. This Name is formed by spelling out the Names of the four letters that comprise the Name of "Havaya" (Yod, Heh, Vav and Heh) – Yod, Vav, Dalet, Heh, Alef, Vav, Alef, Vav, Heh and Alef – which together equal 45 (10+6+4+5+1+6+1+6+5+1). Once, after I left the restroom in a restaurant, a fellow saw me reciting this Beracha, and he cynically remarked, "So, Rabbi, G-d is even in the bathroom?" I told him that because of his sarcastic comment, I thought of an answer to a question that I had all my life. In the Beracha of "Asher Yasar," we say that if one of the body's passageways that carry the waste material would burst open, or would be obstructed, for even a brief moment, we would be unable to survive. I always wondered why we need to get so detailed, and mention the miracle of the body's passageways that are constantly functioning properly so that the waste is safely and effectively discharged from the body. I then realized that we need to mention this because of people like this fellow, who are skeptical about Hashem and His Providence over the universe. Indeed, as great as Hashem is, He is even in the restroom. He oversees each and every action, everything that happens – including the expelling of waste material from the body. This Beracha underscores for us not only Hashem's power and greatness, but also His unparalleled humility – that He even accompanies us to the restroom, assuring that our bodies are functioning properly. This is how much He loves us. Years ago, people had the custom just before entering the restroom to recite a brief text. A person would respectfully ask the angels who were with him to wait outside the restroom while he performs his bodily functions. The angels do not enter the restroom with us – but Hashem most certainly does. He loves us so much that He even foregoes His honor in order to accompany us everywhere, even the restroom, to care for us and make sure our bodies function the way they should so we are healthy and strong. When we recite this precious Beracha, we should take a moment to consider Hashem's special love for us, how He watches over us and cares for us at all times, throughout our lives – even when we are involved in performing our bodily functions.

The Berachot we recite each day can easily become a rote exercise, a text that we recite mindlessly, mechanically, to discharge our duty, without concentration and without emotion. The Misvot and Berachot that are required on rare occasions generally tend to generate a great deal of excitement, whereas those which apply each day receive far less attention and don't arouse much enthusiasm, because they are part of our regular routine. But the truth is that the daily Berachot are especially important – and it is specifically because of their unique importance that they are required each and every day. There is a Halachic principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – Misvot which apply more frequently are to precede Misvot which are observed less frequently. This shows us that the more frequent Misvot are generally more important, and thus deserve greater attention, not less. Birkot Ha'shahar, the blessings we recite each morning, pose a particularly difficult challenge by virtue of the fact that they are recited not only each day, but also early in the morning, before we are fully awake. Many people, unfortunately, fail to give these Berachot the focus and emotion that ought to accompany their recitation, and do not say them with Kavana (concentration). Rav Eliezer Papo (1785-1828), in his work Hesed La'alafim, discusses the importance of the morning blessings and why is it especially important to recite them with proper Kavana (concentration). He implores us to pause before we begin reciting these Berachot, and to contemplate the fact that Hashem, who is infinitely great and powerful, has chosen us lowly human beings, and has given us the permission to come before Him, to give Him praise, and to serve Him. We must never take for granted the extraordinary privilege we have to serve Him. Out of the billions of people in the world, Hashem chose us and invited us to be His servants. We must appreciate how blessed we are to have the ability to serve the Creator of the universe. Before we begin reciting the morning Berachot, Rav Papo writes, it is worth taking a moment to reflect on this privilege we have been given. He also writes that before we begin reciting the Berachot, we should resolve in our minds that we will recite them slowly, and enunciate each letter properly, as though we were speaking to a king. We should recite the words with both fear and love, patiently and thoughtfully. This is especially important when reciting the Birkot Ha'shahar, Rav Papo writes, because this recitation sets the tone for the rest of the day. If we recite the first Berachot of the day with feeling and concentration, then this will impact all the other Berachot and prayers that we recite throughout the rest of the day. It is important to "get on the Kavana train" right from the outset, to set the momentum for the day. Rav Papo here urges us to use a Siddur when reciting the daily Berachot, even if we already know them by heart. One of the most effective strategies for Kavana is to pray from a Siddur. Some find an allusion to this concept in the verse in Megilat Ester (9:28), "Amar Im Ha'sefer Yashub Mahashabto Ha'ra'a," which may be read to mean that the way to eliminate distracting thoughts ("Yashub Mahashabto Ha'ra'a") is to read "Im Ha'sefer" – with the book, meaning, from a Siddur. When we look at the words as we recite them, we are far less likely to be distracted, and have a better chance of praying with Kavana. Rav Papo also recommends writing for oneself a note with the concepts discussed in this passage – the gratitude we must feel for the privilege of serving Hashem, the importance of setting the momentum for the entire day etc. – and placing this note inside one's Siddur. This way, as soon as a person picks up his Siddur to begin reciting the Berachot, he will be reminded of these concepts, and this will enhance his Kavana. Not infrequently, we find ourselves wondering whether or not we forgot to recite Birkot Ha'shahar. Never are we uncertain whether or not we ate breakfast, but we sometimes cannot remember whether or not we recited the morning blessings. This shows us that, unfortunately, we do not value these Berachot to the extent that we should. Let us try to be mindful of the great importance of these daily Berachot, and to concentrate as best we can each time we recite them.

We are to begin our day, each day of our lives, by expressing our gratitude to Hashem for all the blessings He has granted us. Immediately upon awakening, we recite "Modeh Ani," thanking Hashem for restoring our souls, and we are then required to recite a series of Berachot known as "Birkot Ha'shahar" – the morning blessings. These Berachot thank Hashem for our ability to open our eyes to see, the ability to get out of bed and walk, and other basic functions of the body. They also thank Hashem for spiritual blessings, such as His having chosen us and given us the Torah. As parents, we know how much it means when a child expresses gratitude. The more our children acknowledge what we do for them and thank us, the more we want to do for them. But when children act ungratefully, and do not thank their parents, the parents will be less inclined to give them what they want. We are Hashem's children, and we owe Him an enormous debt of gratitude for the countless blessings He gives us each day, starting with life itself. The more we thank Him for the blessings we have received, the more He will continue blessing us. We therefore thank Hashem each morning for some of the precious gifts that He has given us. Rav Natrunai Gaon (9 th century, Babylonia) traces the origins of the Birkot Ha'shahar to the obligation to recite one hundred Berachot each day. This obligation was taught as a "Halacha Le'Moshe Mi'Sinai" – a law that Moshe heard at Mount Sinai and has since been transmitted orally from one generation to the next. In ancient times, there were no fixed Berachot, and everyone was expected to recite Berachot on his own, until reaching a total of one hundred each day. However, without a fixed text of Berachot, and without specific Berachot required at certain times and on certain occasions, people became lax, and failed to recite the obligatory one hundred Berachot. In fact, the Midrash relates that when a devastating plague ravaged the Jewish Nation during the time of King David, killing one hundred people a day, King David determined that this was caused by the people's failure to fulfill this obligation of reciting one hundred Berachot every day. He therefore issued an edict to ensure that people recite the required number of Berachot, and the plague suddenly stopped. Still, this obligation was not always fulfilled. Therefore, the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), a group of scholars and prophets that was formed at the beginning of the Second Commonwealth, established fixed Berachot that we are required to recite every day, thus ensuring that we recite one hundred blessings over the course of the day. Included in these Berachot are the eighteen Birkot Ha'shahar that we must recite each morning. Indeed, the Shulhan Aruch discusses the Birkot Ha'shahar in the same Siman (chapter) in which he mentions the obligation to recite one hundred Berachot each day – indicating that, as Rav Natrunai Gaon explained, the Birkot Ha'shahar are related to this obligation. They were instituted to help ensure that a person recites the required amount of Berachot every day. As mentioned earlier, underlying the requirement of Birkot Ha'shahar is our debt of gratitude to Hashem. Not surprisingly, we find a close connection between the obligation to recite one hundred Berachot each day and the concept of gratitude. First, the 100 th chapter of Tehillim is the chapter "Mizmor Le'toda" – the song which was sung to express gratitude to Hashem, thus establishing an association between the number 100 and gratitude. And, the first two letters of the word "Modim" ("We thank") are Mem and Vav, which together in Gematria equal 46 – the Siman in the Shulhan Aruch that speaks of the obligation of one hundred Berachot. We might wonder, why is it necessary to recite these Berachot each and every day? Why does it not suffice for us to occasionally praise and thank Hashem for all He gives us and does for us? An important answer to this question is offered by the Rashba (Rav Shlomo Ben Aderet, Barcelona, Spain, 1235-1310). He writes that every morning, we must see ourselves as born anew. As the verse says (Echa 3:23), "Hadashim La'bekarim, Rabba Emunatecha" – G-d performs great kindnesses for us each and every morning by restoring our consciousness, by giving us a new day, showing us His trust in our capacity to achieve and accomplish. Yesterday's blessings do not suffice today, because today we have been created anew, and so we must express gratitude to G-d anew. The Berachot that comprise Birkot Ha'shahar thank Hashem for many things – such as our vision, our ability to stand up straight and walk, our clothing, our having been chosen by Hashem – but does not appear to be exhaustive. Rav Haim Palachi (Turkey, 1788-1868) raised the question of why the Sages did not institute a Beracha thanking Hashem for the ability to speak. It goes without saying that the faculty of speech is one of the human being's most important capabilities. In fact, the Torah says that when G-d created Adam, He infused within Him "Nishmat Haim" – "a living soul" (Bereshit 2:7), and Targum Onkelos translates this expression to mean "Ru'ah Memalela" – "a spirit that speaks." The power of speech can be said to be our defining characteristic, the quality that distinguishes the human being from other creatures in the animal kingdom. Why, then, do we not have a special blessing thanking Hashem for this most precious gift? An answer to this question appears in the work Petah Ha'debir by Rav Binyamin Pontremoli (Turkey, d. 1784). He notes the aforementioned verse, and Onkelos' translation, which teaches us that the faculty of speech is a function of the Neshama, the human soul. Now the Sages instituted as one of the Birkot Ha'shahar a special Beracha thanking Hashem for the soul which He has given us – the blessing of "Elokai Neshama." Hence, as the ability to speak stems from the Neshama, this Beracha which thanks Hashem for giving us our soul also thanks Hashem for the power of speech. (It would thus seem that if parents have a child who, G-d forbid, is not developing the ability to speak, or struggles with speech issues, they should have special intention when reciting the Beracha of "Elokai Neshama," and have in mind the child's soul through which they wish that he develop the faculty of speech.) Moreover, Rav David Abudarham (Spain, 14 th century), in explaining the Beracha of "Elokai Neshama," cites the verse in Tehillim (115:17), "Lo Ha'metim Yehalelu Y-ah" – "It is not the dead that will praise G-d." Once a person's soul is taken, he is no longer able to express Hashem's praises. Rav Abudarham notes the implication of this verse that the primary purpose of speech is to praise G-d. (This is indicated in the text of "Elokai Neshama," in which we say, "As long as the soul is within me, I give thanks before You…") Accordingly, it stands to reason that when we recite "Elokai Neshama" and give thanks to Hashem for giving us a soul, this includes an expression of gratitude for our ability to speak. A second answer to this question was offered by Rav Shmuel Alexander Unsdorfer (1920-2002), who explained that we express gratitude for the faculty of speech by reciting Birkat Ha'Torah – the blessing over Torah learning. The Misva of learning Torah includes the obligation to speak words of Torah and to transmit them to others, and so when we thank Hashem for this precious Misva, we automatically thank Him also for the gift of speech. A different question was asked regarding the omission of the faculty of hearing from the Birkot Ha'shahar. Clearly, our hearing is exceedingly important. In fact, if somebody injured another person and caused him to lose his hearing, he must pay compensation for the damages. Why, then, is this capability not included in our morning blessings? One answer given is that the ability to hear is included in the Beracha of "Ha'noten La'sechvi Bina Le'havhin Ben Yom U'ben Layla" – thanking Hashem for granting the rooster the knowledge to crow in the morning, thus waking people up. Of course, the rooster's crow is effective in waking people only because of the ability to hear, and so this Beracha implicitly expresses gratitude for the sense of hearing. Another answer is that the morning blessings thank Hashem only for those abilities which we lost, as it were, during the night when we slept, and were restored in the morning. Thus, for example, we thank Hashem for restoring our vision after our eyes were closed throughout the night, and for allowing us to get out of bed, stand upright and walk, after we spent the night lying down. Our sense of hearing, however, is unaffected by sleep; we can still hear while sleeping, and so this capability is not included in Birkot Ha'shahar. (Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Mi'kavse'el, cites a Rabbi who wanted to apply this theory to explain why we do not recite a Beracha over the ability to speak. This Rabbi noted that some people talk in their sleep, and so this capability is not technically "lost" at night, such that we should give thanks for it when we wake up in the morning. The Ben Ish Hai dismissed this answer, noting that some people sleepwalk, and yet we still recite each morning the Beracha of "Ha'mechin Mis'adeh Gaber," thanking Hashem for the ability to walk. One might, however, distinguish between talking in one's sleep and sleepwalking, as a person who sleepwalks is not actually sleeping as he walks, whereas those who talk in their sleep really are still asleep and have not woken up to talk.) The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that he once met an exceptionally pious individual who recited additional blessings each morning, thanking Hashem for each and every part of the body, and the Sefer Hasidim expressed great admiration for this practice. He noted the verse in Tehillim (84:3), "Libi U'bsari Yeranenu El Kel Hai" – "My heart and my flesh shall sing praise to the living G-d" – implying that each and every part of the body which functions properly is a sufficient reason to give praise to Hashem. A different verse in Tehillim (35:10) states, "Kol Asmotai Tomarna, Hashem Mi Kamocha" – "All my bones shall declare: G-d, who is like you?" Indeed, it is worthwhile to express our gratitude to the Almighty for each and every limb and organ in the body. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his commentary to Sefer Hasidim, asserts that this righteous man could not have actually recited additional Berachot, for a Beracha that was not instituted by the Sages constitutes a Beracha Le'batala – a Beracha recited in vain, which is forbidden. Undoubtedly, this man expressed his gratitude to Hashem for all his working body parts without reciting formal Berachot. By contrast, Rav Meir Mazuz (1945-2025) suggested that this righteous man followed the opinion that one is permitted to create his own Beracha to give praise to Hashem. In any event, the truth is that we do not need additional Berachot – formal or informal – to express our gratitude to Hashem for everything in our body that works properly. The Tur (Rabbenu Yaakov Ben Asher, Spain, 1270-1340) notes that in the Beracha of "Asher Yasar," which one recites after using the restroom, we say that Hashem created "Halulim Halulim" (hollow spaces in the body). The Gematria of the word "Halulim," the Tur observes, is 124, and we recite this word twice, for a total of 248 – the number of limbs and organs in a person's body. This expression, then, alludes to all our body parts. Thus, when we recite "Asher Yasar," we give thanks to Hashem not only for the wondrous ability to eliminate the waste from our body, but also for each and every body part. The Rishonim (Medieval scholars) debate the question of whether a person recites a Beracha that is not applicable to him, because he unfortunately does not have the ability for which that Beracha gives thanks. For example, does a blind person recite the Beracha of "Poke'ah Ivrim," in which we thank Hashem for the gift of vision? The Rambam (Hilchot Tefila 7:7-8) writes explicitly that a person recites each of these Berachot only after performing the action referred to by that Beracha. For example, after standing upright, one recites the Beracha of "Zokef Kefufim" ("Who makes the bent upright"), and after getting dressed, one recites the Beracha of "Malbish Arumim" ("Who clothes the naked"). The Rambam writes that if, for whatever reason, a person did not experience that which a given Beracha speaks of, then he does not recite that Beracha. In the Rambam's opinion, the Birkot Ha'shahar resemble the Berachot recited over food, which one recites only when eating. By the same token, one recites each of the morning blessings only after receiving the benefit for which each blessing gives praise. The Shulhan Aruch follows this opinion. By contrast, the Kolbo (anonymous work from the period of the Rishonim), citing several of the Geonim, writes that every person recites all the Birkot Ha'shahar, regardless of whether or not he personally experiences these phenomena. According to this opinion, the morning blessings express gratitude not for one's personal experience, but rather for the general phenomena mentioned by these Berachot. Even if one is not, Heaven forbid, able to see, for example, he still recites the Beracha of "Poke'ah Ivrim" to praise Hashem for the phenomenon of vision. Common practice follows this view of the Kolbo. One of the interesting questions asked regarding the Birkot Ha'shahar relates to the Halachic principle that applies in situations of a "Beracha Semucha La'haveratah" – a Beracha which is recited immediately following another Beracha. Normally, when a Beracha is recited right after another Beracha, it does not begin with the word "Baruch." Thus, for example, the text of Birkat Ha'mazon consists of four Berachot recited in immediate succession of one another, and thus only the first Beracha begins with "Baruch." The three subsequent Berachot are covered, so-to-speak, by the "Baruch" which begins the first Beracha, and so they do not require the introductory word "Baruch." In the Amida prayer, too, only the first Beracha begins with the word "Baruch," whereas all the subsequent Berachot do not, because they are recited immediately after the first Beracha. When it comes to Birkot Ha'shahar, however, the blessings all begin with the word "Baruch," despite the fact that they are recited as a series of Berachot, one right after the other. Tosafot in Masechet Berachot (46) offer two answers. First, they explain, unlike the blessings of Birkat Ha'mazon and the Amida, the blessings of Birkot Ha'shahar were not instituted as a series of Berachot. The Sages did not require reciting them together in a particular sequence. As we saw, the Rambam maintained that one recites each Beracha as he experiences the phenomenon referred to by each Beracha, and the Rambam writes explicitly that there is no set order for these Berachot. The rule of "Beracha Semucha La'haveratah," Tosafot write, applies only to a series of Berachot which were instituted to be recited together in a particular order, and so it does not apply to Birkot Ha'shahar. Secondly, Tosafot suggest, this rule applies only to relatively lengthy Berachot, such as the Berachot of Birkat Ha'mazon and the Amida. The Birkot Ha'shahar, however, are very brief, and thus they require the introduction of "Baruch Ata Hashem." A person should not unnecessarily get involved in other matters before reciting the Birkot Ha'shahar. Ideally, the Hesed La'alafim (Rav Eliezer Papo, 1785-1827) writes, the first words that come out of a person's mouth in the morning should be words of praise and gratitude to Hashem. One should not write text messages, make phone calls and the like before reciting the morning blessings. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) warns that according to the Kabbalah, unnecessarily delaying the recitation of Birkot Ha'shahar has the effect of allowing the Kelipot (negative spiritual energies) access to the person's soul, which can cause great harm. One should not be doing anything else while reciting a Beracha. This applies not only to Birkot Ha'shahar, but to all blessings that we recite. The Ben Ish Hai writes that "Lo Tiheyeh Ka'zot Be'Yisrael" – it should never happen that a Jew recites a Beracha while being involved in some other activity. And the Ben Ish Hai laments the fact that many people make this mistake. One common example is Netilat Yadayim – many people mistakenly recite the Beracha while drying their hands. One must ensure not to begin reciting the Beracha of "Al Netilat Yadayim" until after he finished drying his hands. Another common mistake is people reciting Birkot Ha'shahar while rushing to get to shul. This is improper. One should recite a Beracha while standing in place and doing nothing else, focusing his attention fully on the Beracha. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667) writes that one who recites a Beracha while performing other activities is included in the Torah's harsh warnings against serving Hashem "Be'keri" – in a casual, haphazard manner, without focus and attentiveness. Rav Chaim Brim (1922-2002) tells that he once went to visit Rav Moshe Yehoshua Landau in the middle of the night. Rav Landau was in the restroom when he arrived, and so he waited. When Rav Landau came out, he recited the Beracha of "Asher Yasar" without realizing that he was being watched. Rav Brim said that at 2am, without realizing that anyone was around, Rav Landau recited "Asher Yasar" with greater concentration and emotion than most people have while reciting Ne'ila in the synagogue on Yom Kippur. We start our day by thanking Hashem for all the great blessings He has granted us. I had the occasion during my trips to Israel to visit Israeli soldiers who, unfortunately, sustained injuries that necessitated the amputation of limbs. They do not have the ability that the rest of having to easily get out of bed and move about. We need to appreciate these great blessings that Hashem gives us anew each morning, and try, as much as possible, to recite the Berachot with thought and concentration, truly appreciating all that Hashem does for us.

It is forbidden to sew brand new garments during the Nine Days, starting from Rosh Hodesh Ab. Repairing garments, however, such as mending tears, sewing a patch or sewing a button that had fallen, is allowed. One should not purchase new garments or new shoes during the Nine Days. Before the Nine Days, starting from Shiba Asar Be'Tammuz, it is customary not to wear new garments, as we do not recite the Beracha of "She'hehiyanu" during this somber period, but one may purchase new garments to wear them after Tisha B'Ab. Starting from Rosh Hodesh Ab, however, one should not purchase new garments even if he does not intend to wear them until after Tisha B'Ab. This Halacha applies only to significant articles of clothing. Items such as hosiery, socks and undergarments, the purchase of which does not bring special joy, may be bought during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a garment becomes available at a bargain price during the Nine Days, and the item will be more expensive after Tisha B'Ab, then one may purchase it during the Nine Days. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if one's shoes were torn during the Nine Days, he may purchase a new pair. If a person realized before Tisha B'Ab that he does not have footwear for Tisha B'Ab – meaning, shoes or slippers that don't contain leather – then he may buy a pair of shoes to wear on Tisha B'Ab. He may wear them for the first time on Tisha B'Ab, because he wears them for the purpose of mourning, and this does not bring him special joy. If he has other shoes that are permissible for Tisha B'Ab, then he should preferably wear that other pair rather than purchase a new pair. But if he would otherwise need to go barefoot, he may certainly purchase a new pair of shoes. Regardless, Rav Yaakob Haim Sofer (Baghdad-Jerusalem, 1870-1939) writes in Kaf Ha'haim (551:96) that already before Rosh Hodesh Ab, one should make sure that he has suitable shoes for Tisha B'Ab. If somebody makes clothing for a living, he may continue working until the onset of the week of Tisha B'Ab, at which point he must refrain. However, if a tailor is very poor and needs to continue working so he can afford his basic necessities, then he may continue working even during the week of Tisha B'Ab, and, if necessary, even on Tisha B'Ab itself. If somebody owns a factory that manufactures clothing, and he would incur a loss by shutting the factory down during the Nine Days, as he would still be required to pay his employees, he may keep the business running. Even on Tisha B'Ab itself, a person is permitted to work when this is necessary to avoid a substantial financial loss, and so certainly during the Nine Days, one may continue manufacturing new clothing when a considerable loss is at stake. Generally, it is forbidden to knit or embroider during the Nine Days. However, if a woman is learning to knit in order to pursue knitting as a profession and earn a livelihood, then she may knit as part of her training during the Nine Days. Hacham Ovadia Yosef explained that teaching young women skills that they can use to earn a living and support their families is an important Misva – especially if these skills allow them to work from home and thus avoid compromises in Seniut (modesty) that are sometimes made when working outside the home. Therefore, it is entirely permissible to teach these classes during the Nine Days. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) was asked whether girls' summer camps that offer sewing and embroidery as activities may allow these activities to continue during the Nine Days. He replied that given the importance of attracting youngsters to summer programs run under religiously observant auspices, this may be allowed. If even a single knitting class is cancelled, Rav Shlomo Zalman said, it is possible that a girl or several girls will not want to join such a program, and will thus end up participating in programs that are not run in accordance with Halacha and Torah values. Therefore, the knitting activities can proceed as usual during the Nine Days. Women who knit for their emotional wellbeing, such as to keep themselves busy or as a way to effectively handle feelings of anxiety and the like, may knit during the Nine Days. Knitting for Misva purposes is allowed during the Nine Days. It is thus permissible to prepare threads for Sisit. Hacham Ovadia also ruled that if a pillow needs to be sewn to be used at a Berit Mila, this may be done during the Nine Days. Women who spin thread for a living may continue their work during the Nine Days. Producing threads does not bring joy like producing articles of clothing, and so this is permissible.

Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

Although it is customary to refrain from meat and wine during the Nine Days, this restriction applies only on weekdays. On Shabbat, one may eat as much meat and wine as he wishes, without any restrictions. One may partake of meat during Se'uda Shelishit even the meal extends after sundown. And when Tisha B'Ab falls on Shabbat, and the fast is thus postponed until Sunday, there are no restrictions regarding the foods allowed during the final meal before the fast on Shabbat afternoon. One may have as lavish a meal as he wants, including meat and wine. Whereas generally several restrictions apply to the final meal eaten before Tisha B'Ab, these restrictions do not apply when Tisha B'Ab begins on Mosa'eh Shabbat. The question arises as to whether one may taste on Ereb Shabbat during the Nine Days a meat dish that is being prepared for Shabbat. Generally, it is proper to taste the Shabbat foods before Shabbat to ensure that they are flavorful. Rav Haim Vital (1542-1620) writes that this is a very important Misva, for just as cooks preparing food for a king must taste the food before it is served, this must be done for the honor of Shabbat, as well. It has been explained that this is the deep meaning of the passage in the Musaf prayer recited on Shabbat, "To'ameha Haim Zachu" – "Those who taste it have earned life." Is this permissible on Ereb Shabbat during the Nine Days, when partaking of meat is forbidden? Hacham Ovadia ruled that this is allowed, for two reasons. Firstly, he notes the Shulhan Aruch's ruling in a different context that if one tastes a small morsel of food to check its flavor, he does not recite a Beracha. This shows that tasting food does not qualify as an act of Halachic eating, and thus tasting a meat dish is allowed during the Nine Days. Secondly, Hacham Ovadia writes, the great value and importance of tasting the Shabbat foods overrides the custom to refrain from meat during the Nine Days. Some poskim ruled that one who tastes the meat dish on Ereb Shabbat must then remove it from his mouth without swallowing, but Hacham Ovadia maintained that the food may be swallowed, because of the two reasons mentioned above. Rav Yisrael Bitan writes that in conversation with Hacham Ovadia, the Hacham made it clear that this leniency applies only after Hasot (Halachic midday) on Friday, and that one may taste only an amount less than a Rebi'it of the meat dish. If meat was prepared for Shabbat during the Nine Days, and some of the meat is left over after Shabbat, Hacham Ovadia permits eating the leftovers, particularly if one eats the leftovers for Se'uda Rebi'it (the meal eaten after Shabbat, also known as "Melaveh Malka"), and especially if one normally eats meat during the Se'uda Rebi'it. Although meat is forbidden on weekdays during the Nine Days, nevertheless, meat left over from Shabbat is allowed. One may not intentionally cook more than he deems necessary for Shabbat so that he will have leftover meat for after Shabbat, but if he cooked food for Shabbat and some meat is left over, it may be eaten after Shabbat. There are several reasons given for this leniency. The Hida (Rav Haim Yosef David Azulai, 1724-1806) bases this Halacha on the Gemara's discussion regarding meat that Beneh Yisrael brought with them into Eretz Yisrael from the desert. During the forty years Beneh Yisrael spent in the desert, Shehita (slaughtering) was not required; they were allowed to kill an animal through any means and then partake of its meat. Once they crossed into Eretz Yisrael, this became forbidden, as Shehita was then required for meat to be permitted. The Gemara writes that if some leftover meat which was produced without Shehita was brought into Eretz Yisrael, then "Ho'il Ve'ishteri Ishteri" – since it was permissible, it remained permissible, even though meat produced this way was no longer allowed. Similarly, the Hida writes, since meat prepared for Shabbat was allowed on Shabbat, it remains permissible even after Shabbat. Although there is some discussion as to whether we may indeed permit food on the basis of the concept of "Ho'il Ve'ishteri Ishteri," when it comes to meat during the Nine Days, which is forbidden only by force of custom, there is room for leniency. Others explain that since this food was prepared for the purpose of a Misva, it is considered special and there is a Misva to eat it. Yet another explanation is the concern of "Bal Tash'hit" (wasting), as the food would otherwise have to be discarded. In one of Hacham Ovadia's earlier works (Kol Sinai), he wrote that we should not object to those who rely on this leniency and eat during the Nine Days meat that was left over from Shabbat – implying that this is not the optimal practice. However, Rav Yisrael Bitan notes that in his later works Hacham Ovadia writes that this is indeed permissible, and thus one may eat leftover meat after Shabbat without any reservations. Summary: Although we refrain from meat and wine during the Nine Days, there are no restrictions on what one may eat on Shabbat during the Nine Days; one may enjoy as much meat and wine as he wishes on Shabbat during the Nine Days. Before Shabbat, it is permissible – and in fact proper – to taste the Shabbat foods to ensure they are flavorful, even the meat dishes, but this should be done after midday on Friday, and only very small amounts may be tasted. If there is leftover meat from Shabbat, it may be eaten after Shabbat, preferably as part of the Se'uda Rebi'it meal after Shabbat. However, one may not intentionally prepare more meat than is needed for Shabbat so that he will have leftovers.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Hacham Ovadia Yosef ruled that if a person needs to undergo surgery during the Nine Days (from Rosh Hodesh Ab through Tisha B'Ab), and the procedure could be delayed until after Tisha B'Ab without endangering his health, then he should postpone the operation so as not to have it done during the Nine Days, which is an inauspicious time. Although it is customary not to make weddings during the three-week period from Shiba Asar Be'Tammuz through Tisha B'Ab, it is permissible to get engaged during this period, and even during the Nine Days – and even on Tisha B'Ab itself. One may also host an event to celebrate the engagement, though without a festive meal. If a couple is getting married after Tisha B'Ab, wedding-related purchases may not be made during the Nine Days. These include clothes and other items for the wedding, as well as furniture and utensils for the couple's home. If, however, there will not be enough time after Tisha B'Ab to make the necessary purchases, or if the products might not be available after Tisha B'Ab, and the groom has yet to fulfill the Misva of Periya Ve'ribya (procreation) – and thus the wedding should not be delayed – then the purchases may be made during the Nine Days. One should not have his house painted or redecorated during the Nine Days. Work that is necessary for basic living – such as repairing plumbing, doors or windows – is allowed, but work that merely enhances the home, such as painting, wallpaper and carpeting, should not be done during this period. It goes without saying that building luxury items such as a tennis court or swimming pool may not take place during the Nine Days. In a synagogue, however, even work to enhance the building is permitted during the Nine Days, as it is a Misva to glorify the house of prayer. If a Jewish painter has no other source of income, and if he does not work during the Nine Days he will have no money for his basic necessities, then according to some Poskim – including Hacham Ovadia Yosef – he may be allowed to work during this period. If a Jewish painter was unable to complete before Rosh Hodesh Ab a job for which he was hired, and he if does not complete it during the Nine Days he would suffer a financial loss – as he has other jobs lined up for after Tisha B'Ab – there may be room to allow him to finish the painting work during the Nine Days. In such a case, a competent Posek should be consulted for guidance. If one hired a non-Jewish painter, and he wishes to continue working during the Nine Days so he can complete the job, the Jewish customer should try to convince him to agree to postpone the work until after Tisha B'Ab, even if this entails paying some compensation. If the painter cannot be convinced, then he may be allowed to complete the work during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings from an earlier source that one should not purchase wood during the Nine Days, in commemoration of the loss of the "Aseh Ha'ma'aracha" – the firewood on the altar in the Bet Ha'mikdash. Since we mourn in this period the destruction of the Bet Ha'mikdash, and the loss of the ability to offer sacrifices on the altar, it is appropriate to refrain from purchasing wood. Hacham Ovadia Yosef writes that according to this explanation of the custom, it applies only to the purchase of firewood, since it commemorates the loss of the firewood on the altar. However, Hacham Abdullah Somech (Baghdad, 1813-1889), in his Zibheh Sedek, writes that one should refrain from purchasing firewood during this period because we lost on Tisha B'Ab the building of the Bet Ha'mikdash, which was made from wood. According to this reason, purchasing wood even for building purposes should be forbidden. Hacham Ovadia Yosef concludes that since the Ben Ish Hai did not mention the reason given by Hacham Abdullah, it seems that it was not accepted. Therefore, although one may not purchase firewood during the Nine Days (such as if he wishes already then to prepare for the winter), he may purchase wood for construction purposes, or to build furniture, if he is planning to build after Tisha B'Ab. Hacham Ovadia Yosef ruled that in Israel, contractors who build homes with the intent of selling them for a profit may continue their work during the Nine Days, due to the housing shortage in Israel. Generally, one should not build during the Nine Days for the purpose of earning a profit, but Hacham Ovadia felt that given the urgent need for more homes in Eretz Yisrael, construction on residential buildings should not be suspended during the Nine Days. Rav Yisrael Bitan clarified that although Hacham Ovadia wrote this in the early years of the State of Israel, when the country saw a very large influx of immigrants, creating a dire housing shortage, this is true even today, when, thank G-d, many new couples are marrying and need homes. On Tisha B'Ab itself, however, the work should be discontinued. One whose new home becomes ready during the Nine Days may move in, assuming that this is his primary residence into which he is moving to more comfortably accommodate his family, and he is not moving for luxury purposes. He may even host a Hanukat Ha'bayit celebration during the Nine Days after moving in– and he in fact should do so rather than delay the celebration. Although it is customary to conduct the Hanukat Ha'bayit within a year of moving into a new home, it is nevertheless preferable to have the event as soon as possible, and so one who moves into a new home during the Nine Days should host the Hanukat Ha'bayit immediately. Light refreshments may be served at the event, but music may not be played. Normally, when hosting a Hanukat Ha'bayit, the homeowner wears a new garment and recites the Beracha of "She'hehiyanu." When the event is held during the Nine Days, one should wear the new garment and recite "She'hehiyanu" after Tisha B'Ab, as it is customary not to recite this Beracha during the Three Weeks. One should not purchase fine jewelry during the Nine Days. Nevertheless, a jeweler may continue operating his business during the Nine Days. Since people purchase jewelry more frequently nowadays than in the past, such purchases do not bring special joy as they used to, and so there is room to be lenient for somebody who earns a livelihood from selling jewelry. One may purchase a new car during the Nine Days if he needs it for his livelihood. If, however, he wishes to buy a new car as a luxury, not as a necessity, then he should wait until after Tisha B'Ab, unless the car will cost more money if he delays. It would seem that there is no distinction between buying and leasing in this regard. One may purchase new Torah books during the Nine Days, and if he needs more space for the new books, he may buy new bookshelves. In general, one may purchase furniture that is needed for basic living, but not furniture that is needed for luxury purposes. One may buy simple clothing, such as socks, but one may not buy more significant garments, such as a suit. However, this is permissible if the price will be significantly higher after Tisha B'Av. One may buy material during the Nine Days to be used for making clothing after Tisha B'Ab.

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

The custom among Ashkenazim is to refrain from shaving and haircutting throughout the three-week period of Ben Ha'mesarim, from Shiba Asar Be'Tammuz through Tisha B'Ab. Sepharadim, by contrast, observe this practice only during the week of Tisha B'Ab, from the Shabbat immediately preceding Tisha B'Ab until the 10 th of Ab. If a Sephardic boy is studying in an Ashkenazic yeshiva, where the majority of the students are refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, he is nevertheless allowed to shave and take a haircut, until the week of Tisha B'Ab. However, it is preferable that he avoid doing so in order not to stand out. Hacham Ovadia Yosef writes about one who is stringent in this regard, "Tabo Alav Beracha" – he is worthy of special blessing. If a Sephardic student in an Ashkenazic institution has been accustomed to acting stringently, refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, and now wishes to change his practice, he may perform Hatarat Nedarim (the annulment of vows). His acceptance of this practice constitutes a "vow," assuming he never explicitly said that he was taking on this practice "Beli Neder" – without making a formal vow. Thus, if he wishes to change his practice so he can shave or take a haircut during the Three Weeks (until the week of Tisha B'Ab), he should conduct Hatarat Nedarim in front of a Bet Din to have his commitment annulled. However, Hatarat Nedarim is required only if the student knew that this stringency was not strictly required by Halacha, and he had followed this practice as an additional measure of piety. If, however, he mistakenly thought that he must refrain from shaving and haircutting already from Shiba Asar Be'Tammuz, and he then learned that this is not required, then he may drop this stringent practice even without Hatarat Nedarim. Since this "vow" was taken on a faulty premise, as he erroneously assumed that Halacha requires him to refrain from shaving and haircutting, the "vow" is not binding, and he may therefore change his practice even without annulling his vow. Summary: Sephardic practice is to refrain from shaving and haircutting during the week of Tisha B'Ab. A Sephardic student studying in an institution where the majority of students are Ashkenazim – who refrain from shaving and haircutting already from Shiba Asar Be'Tammuz – may shave and take a haircut until the week of Tisha B'Ab, even though the other students refrain from doing so. Nevertheless, it is preferable him to refrain in deference to the Ashkenazic students. If he had observed this stringency and now wishes to act leniently, he may perform Hatarat Nedarim. If he had observed this stringency because he mistakenly thought it was Halachically required, then he does not need Hatarat Nedarim.

The Midrash Shoher Tob (Tehillim 91) speaks about a dangerous "demon" called "Keteb Meriri" that is covered with scales and hair, has eyeballs all over its body, and sees from the eye situated on its chest. It generally resides in areas that are partly sunny and partly shady, and moves by rolling like a ball. Anyone who comes near this demon, the Midrash comments, exposes himself to great danger. The Midrash in fact relates that there were schoolchildren who suffered harm as a result of "Keteb Meriri." It is specifically during the three weeks of between Shiba Asar Be'Tamuz and Tisha B'Ab, the Midrash teaches, that this harmful spirit surfaces and poses danger. It is very uncharacteristic for the Shulhan Aruch, which was written as a strictly Halachic code, to include Kabbalistic concepts in presenting Halachic guidelines. Yet, the Shulhan Aruch indeed writes that during the three weeks one should not go outdoors to partially shady areas between the fourth and ninth hours (referring to Halachic hours) of the day, when this demon is most threatening. He adds that during this period, parents should make a point not to hit their children, and teachers should likewise refrain from smacking students, in order to avoid risks. The Midrash tells the story of Rabbi Abahu who saw a teacher with a branch ready to hit an unruly student. Rabbi Abahu sharply condemned the teacher, noting that "Keteb Meriri" was standing right behind him with an iron rod, ready to strike. This story shows the dangers of administering any type of corporal punishment during this period, when we are exposed to the dangers of "Keteb Meriri." The Aruch Ha'shulhan (work by Rabbi Yehiel Michel Epstein, Byelorussia, 1829-1908) cites authorities who limit this Halacha to uninhabited areas, such as forests and the like. Inside a city, however, the presence of many people, as well as the presence of Mezuzot on the doorposts, offers a degree of protection from this harmful spirit. On one level, this restriction essentially renders this Halacha practically irrelevant nowadays, when we usually spend our time in towns, cities and other inhabited areas. Nevertheless, this Halacha demonstrates the importance of avoiding danger during this three-week period and keeping a "low profile," as this period is particularly suited for mishaps and calamity, Heaven forbid. It is therefore advisable to remain in safe, secure quarters during the three weeks, especially between the fourth and ninth hours of the day. Summary: It is advisable to avoid desolate, outdoor areas between the fourth and ninth hours of the day (as defined by Halacha) during the three weeks between Shiba Asar Be'Tamuz and Tisha B'Ab. More generally, it is proper to avoid all dangerous situations during this period, which is a particularly inauspicious time for the Jewish people.

Is it permissible to swim in a pool or in the ocean during the Three Weeks, the period from Shiba Asar Be'Tammuz through Tisha B'Ab? According to the practice of the Sepharadim, it is permissible to swim – both in a pool and in the ocean – during the Three Weeks, and even after Rosh Hodesh Ab. The prohibition against swimming begins only during the week of Tisha B'Ab, meaning, from after the Shabbat that immediately precedes Tisha B'Ab, until after Tisha B'Ab day. Just as bathing is forbidden during the week of Tisha B'Ab, swimming is similarly forbidden. This is the ruling of Hacham Ben Sion Abba Shaul (Israel, 1923-1998). There are some authorities who forbid swimming already from Rosh Hodesh Ab. The practice in our community, however, appears to follow the lenient position, that allows swimming until the week of Tisha B'Ab. Summary: It is permissible to swim during the Three Weeks, except during the week of Tisha B'Ab, meaning, from after the Shabbat that immediately precedes Tisha B'Ab, until after Tisha B'Ab day.

One of the customs which we observe during the Nine Days – from Rosh Hodesh Ab through Tisha B'Ab – is to refrain from meat. The Mishna establishes that eating meat is forbidden only during the Se'uda Mafseket – the final meal before Tisha B'Ab – but the custom was accepted to refrain from meat throughout the period of the Nine Days (except, of course, on Shabbat). A number of companies today sell synthetic meat – products made from soy or other ingredients but resemble meat, and are eaten as meat substitutes. Are such products permissible for consumption during the Nine Days? Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that although the concept of Mar'it Ha'ayin – avoiding actions which appear as Halachic violations – forbids eating something which appears prohibited, this rule does not apply to something which is forbidden only by force of Minhag (accepted custom). When something is forbidden by the strict Halacha, then we must be concerned about Mar'it Ha'ayin, but not when it is forbidden only on the level of Minhag. Therefore, Hacham Bension writes, it is permissible during the Nine Days to eat vegetarian products which resemble meat, but during the Se'uda Mafseket, when meat is forbidden on the level of strict Halacha, it may be eaten only privately, but not in public view. Summary: Synthetic meat products – meaning, products which resemble meat but are made from soy or other ingredients – may be eaten during the Nine Days. However, during the Se'uda Mafseket right before Tisha B'Ab, such products may be eaten only in private, but not in a public setting.

This Halacha was developed from multiple transcriptions of Rabbi Eli Mansour's lectures in the "Beki'im BaHalacha" series. The original audio recordings for this Halacha were delivered on the following dates and can be accessed here: 06-24-25 Audio File ; 06-25-25 Audio File ; 06-26-25 Audio File ; 06-29-25 Audio File The Three Weeks , spanning from Shiba Asar BeTammuz (the 17th of Tammuz) through Tisha B'Av , is a time designated for national mourning over the tragedies that befell Am Yisrael throughout history—most notably the destruction of both Bateh Mikdash. Our Sages instituted a number of customs and halachot during this period to reduce our joy and help us internalize the gravity of the losses. While the Nine Days and week of Tisha B'Av carry stricter restrictions, even from the start of the Three Weeks, there are behaviors and activities that should be avoided due to their association with excessive joy, lightheartedness, or distraction from mourning. Entertainment and Recreational Outings The Rambam writes (Hilchot Ta'aniyot 5:1) that the proper response to communal suffering is to reflect and act—not to carry on with business as usual. For this reason, it is customary to avoid outings and events that are designed purely for fun or celebration . This includes: Attending concerts, comedy shows, musical performances, or theater productions Going to amusement parks, carnivals, bowling alleys, or arcades Group activities or trips organized for entertainment and leisure Recreational barbecues, parties, or similar festive gatherings The She'elat Ya'abets and Ben Ish Hai (Parashat Devarim) both emphasize avoiding such joyous outings during this period. Rav Moshe Feinstein (Iggerot Moshe, O.C. vol. 3, siman 87) also addressed recreational gatherings and ruled that they should be avoided even when music is not involved. Sports and Physical Activity Recreational sports are another category of concern. While physical activity for health is permitted, engaging in sports for fun—especially if competitive and emotionally charged—should be avoided. Casual jogging or gym workouts for health reasons are permitted . Joining in competitive team sports, tournaments, or pickup games, especially those that attract crowds or bring heightened excitement, are discouraged . Swimming for fitness may be permitted during the Three Weeks, but not during the Nine Days. The Mishna Berura (O.C. 551:16) cites that joyous activity should be limited even during the early part of the Three Weeks, especially when it mimics festivity. Poskim such as Rav Shmuel Kamenetsky extend this to include sporting events with celebratory atmospheres. Shopping for Enjoyment During the Three Weeks, one should refrain from shopping for enjoyment , even if no Beracha Shehechiyanu would be required. This includes: Buying new clothing, shoes, jewelry, accessories, or electronics Making home décor upgrades or indulging in hobby-related purchases Shopping sprees or window-shopping done for leisure Essential purchases (like school supplies or items urgently needed) are permitted. If one finds a limited-time deal or discount that will not be available later, they may buy the item during the Three Weeks but should wait to use it until afterward , if possible. This is ruled by Rav Moshe Feinstein and others (Iggerot Moshe, O.C. vol. 3, siman 80). Travel and Leisure Trips The Three Weeks are also considered a time of danger (see Shulchan Aruch O.C. 551:18), and for this reason, many refrain from leisure travel or long road trips. Rav Ovadia Yosef (Yechave Da'at 1:37) writes that unless there is a real need, vacation trips should be postponed until after Tisha B'Av. This includes: Cruises, resort stays, or beach vacations National parks or nature sightseeing trips Visiting distant relatives for enjoyment rather than necessity However, if the travel is required for business, medical needs, family obligations, or other pressing reasons, it is permitted—though one should still avoid turning it into a joyous excursion. Maintaining the Right Tone Some mistakenly believe that the Three Weeks require sadness or depression. On the contrary, the Torah teaches that a Jew must always serve Hashem with joy (Devarim 28:47). But during periods of national mourning, the tone of that joy must be subdued and introspective. The Gemara in Ta'anit 30b teaches, "Mi'shenichnas Av, mema'atin b'simha"—as the month of Av begins, we reduce our joy. We do not eliminate joy, but we avoid external expressions of frivolity and celebration. This balance is echoed by the Aruch HaShulchan (O.C. 551:23) , who writes that one's behavior during these days should reflect a seriousness and awareness of our national losses, even if one continues to smile, work, and engage with others normally. Summary During the Three Weeks, one should avoid: Concerts, shows, amusement parks, and festive outings Competitive or recreational sports done for fun Unnecessary shopping for non-essential or luxury items Travel taken for leisure or vacation Parties and gatherings unrelated to Misvot This helps us remain focused on the deeper meaning of this period—a time to reflect, mourn, and yearn for the rebuilding of the Bet HaMikdash.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-16-25; 06-17-25 One of the more commonly encountered questions during the Three Weeks concerns music. Is it permissible to listen to music during this period? What about recorded music, or music intended to help a person focus, relax, or stay awake? And is singing permitted even if instruments are not? This Halacha examines the nature of the restriction, its halachic basis, and when—if ever—music might be allowed. What Is the Source for This Custom? The custom to refrain from music during Ben HaMesarim is not explicitly found in the Gemara. Rather, it evolved as part of the broader mourning practices adopted after the destruction of the Bet HaMikdash. Music brings joy and emotional upliftment, and is therefore seen as inappropriate during a period meant for national reflection and sorrow. The Rambam (Hilchot Ta'aniyot 5:14) writes that after the Hurban (destruction of the Bet HaMikdash), the Sages enacted decrees to limit expressions of joy, such as music and dancing. Although this was not originally specific to the Three Weeks, over time the practice was incorporated into this period to align with the overall spirit of mourning. Does This Apply to All Music—Even Recorded? Yes. Most Poskim today apply the restriction to both live and recorded music. Even if the original decree referred to instruments and public festivities, recorded music triggers the same emotional experience of joy and is therefore avoided. This includes music played casually at home, in the car, or on headphones. Background music in stores or commercials is not the listener's intent and may be permitted. Some Poskim draw a distinction between upbeat, celebratory music versus neutral or calming music. However, the general rule is to avoid music that provides emotional enjoyment. What About Music for Practical Use—Exercise, Focus, or Sleep? There is room for leniency when music serves a functional purpose rather than entertainment. For example: A person using soft background music to help them focus while working or studying. Someone who cannot fall asleep without relaxing music. A person who requires rhythmic music for exercise or therapy. In such cases, some authorities are lenient, especially before Rosh Hodesh Ab. Still, one should try to use instrumental or neutral tracks and avoid upbeat or joyous songs. Is Singing Without Instruments Permitted? Yes. Singing without instruments is generally permitted throughout the Three Weeks, including the Nine Days. However, one should refrain from overly joyous or festive singing. This is especially true during learning or prayer, where singing a Pasuk or Zemirot is part of the experience. Even singing Shabbat Zemirot at home is encouraged as part of Oneg Shabbat. Music at a Se'udat Misva At a Se'udat Misva—such as a Brit Mila, Pidyon Haben, Siyum Masechet, or Sheva Berachot—some authorities permit live or recorded music, even during the Three Weeks. The joy is centered around the Misva, and therefore the usual mourning restrictions are eased. Still, many avoid music during the Nine Days (Rosh Hodesh Ab through Tisha B'Ab) even at a Se'udat Misva unless absolutely necessary. Summary Music is generally avoided during the Three Weeks as part of mourning the Hurban (destruction of the Bet HaMikdash). The restriction includes both live and recorded music. Leniency exists for functional uses (focus, sleep, exercise), especially before Rosh Hodesh Ab. Singing without instruments is permitted, particularly for prayer or learning. Music at a Se'udat Misva may be allowed but should be avoided during the Nine Days unless warranted.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-19-25 06-22-25 06-23-25 May One Recite the Beracha of Shehechiyanu During the Three Weeks? One of the most commonly asked questions during the period of Ben HaMesarim —the "Three Weeks" between the 17th of Tamuz and Tisha B'Ab —is whether one may recite the Beracha of Shehechiyanu . This blessing is typically said over new fruits or garments and expresses gratitude for having reached a joyous occasion. But does it have a place during a time associated with national mourning? In this Halacha, we will explore the halachic debate surrounding Shehechiyanu during this period. We will cite sources such as Sefer Hasidim, the Arizal , the Hida, and contemporary Poskim , and address practical situations including new fruits, clothing, and Shabbat during the Three Weeks. Why Would Shehechiyanu Be Problematic During This Time? The Beracha of Shehechiyanu includes the phrase, "who has kept us alive, sustained us, and brought us to this time." The logic of those who oppose saying Shehechiyanu during Ben HaMesarim is rooted in the idea that this period is one of misfortune, tragedy, and danger. Some questioned whether it is appropriate to express joy for having "reached this time," given that it falls within a period marked by national mourning and sorrow. Sefer Hasidim writes that pious individuals would refrain from eating new fruits during the Three Weeks so as not to have to recite Shehechiyanu . They found it inappropriate to express joy for being alive during a time marked by calamity. The Hida records this practice and adds that even though an Avel (a mourner) may recite Shehechiyanu , the issue here is not mourning, but timing. The Three Weeks are an inherently ominous period, and the recitation of Shehechiyanu implies positive acknowledgment of the moment. Are There Authorities Who Permit Reciting It? Yes. Some Poskim insist that one may recite Shehechiyanu during the Three Weeks. Their logic is simple: if Hashem brought a Misva opportunity—like a new fruit or garment—then one should seize the Misva and not delay. Postponing the blessing would be a missed opportunity, possibly violating the principle of "Bal Te'aher "—do not delay a Misva. Furthermore, some argue that once a person sees a new fruit (even before eating it), the obligation to recite Shehechiyanu already sets in. If that sighting occurred during the Three Weeks, one should not delay the blessing, even if they plan to eat it later. What About on Shabbat? Shabbat presents a unique scenario. The Arizal is quoted as being stringent even on Shabbat, maintaining that Shehechiyanu should not be recited. However, many other Poskim disagree. The Ben Ish Hai and others point out that Shabbat has its own Kedusha and is not subject to the same mourning customs. They cite that a student of Rav Haim Vital witnessed the recitation of Shehechiyanu on Shabbat, even during Ben HaMesarim . Furthermore, if the new fruit or garment is intended to enhance Oneg Shabbat (Shabbat enjoyment), then it is especially appropriate to make the Beracha. Hacham Moshe of Tunis also records that his ancestors did recite Shehechiyanu on Shabbat during the Three Weeks. He notes that the Arizal's opinion stands largely alone and does not outweigh the widespread practice of leniency. Final Practical Guidelines • During the weekdays of the Three Weeks, one should avoid new fruits or new garments that require Shehechiyanu unless there is a compelling reason (e.g., a time-bound Misva). • On Shabbat, one may be lenient and recite Shehechiyanu , especially if the item contributes to Oneg Shabbat. • If one already saw the new fruit before the Three Weeks, the obligation may have already started, and it might be preferable to eat it sooner and make the Beracha. • According to all opinions, there is no prohibition mid'oraita or mid'rabanan —this is a matter of Minhag (custom), and customs can vary based on community and personal practice. Summary • The Beracha of Shehechiyanu is generally avoided during the weekdays of the Three Weeks due to the sorrowful nature of this period. • On Shabbat, many authorities permit its recitation, especially when tied to Shabbat enjoyment. • Some Poskim argue there is never a prohibition, only a custom of pious individuals. • When in doubt, consult your local Posek to determine the proper course of action based on your family or community tradition.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question We wear Tefillin every weekday morning, but we do not don Tefillin on Shabbat or Yom Tob. Why is that? What makes these days different, and what is the source for this practice? Tefillin as an 'Ot'—a Sign The Torah describes Tefillin as an Ot—a sign between Hashem and the Jewish people. In Shemot (13:9), Tefillin are called "a sign upon your arm and between your eyes." Shabbat and Yom Tob themselves are also referred to as an Ot. They serve as a sign of the covenant between Hashem and Am Yisrael. This is clearly stated in Shemot (31:13): "Ach et Shabbetotai tishmoru … ki Ot hi." If the day itself serves as a sign, then Tefillin are not needed. The presence of one Ot (Shabbat or Yom Tob) renders a second Ot (Tefillin) unnecessary. This is the foundational reason why Tefillin are not worn on these days. Gemara and Halachic Sources The Gemara ( Masechet Eruvin 96a) brings a Baraita: "One may not wear Tefillin on Shabbat and Yom Tob." Rashi explains that since these days are already an Ot, we do not add another. Rambam (Hilchot Tefillin 4:10) and Shulhan Aruch (Orah Haim 31:1) both rule accordingly: Tefillin are worn only on weekdays. Ramban's Explanation: Avdut vs. Herut The Ramban adds another dimension: Tefillin symbolize Avdut —our servitude to Hashem. They demonstrate submission of mind and body to His will. Shabbat and Yom Tob, by contrast, represent Herut—spiritual freedom. On these days, we are elevated, likened to royalty. A slave wears signs of his service, but a free person or a king does not wear the garments of servitude. Therefore, Tefillin are set aside on these days of elevated spiritual status. Kabbalistic Explanation According to Kabbalah, the spiritual light of Shabbat and Yom Tob themselves provides all the blessings and protections that Tefillin typically bring. The Arizal taught that the Kedusha of these days is so great that Tefillin are not only unnecessary, but may even detract from the spiritual light of the day. Summary • Tefillin are not worn on Shabbat or Yom Tob because those days themselves are an Ot. • The Gemara , Rambam, and Shulhan Aruch rule that Tefillin are only for weekdays. • The Ramban explains that Tefillin reflect servitude, while Shabbat and Yom Tob reflect spiritual freedom. • According to Kabbalah, these days emit their own light and blessing, making Tefillin spiritually redundant.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question What happens to the obligation of Tefillin if a person crosses the International Dateline? Should he wear Tefillin twice if he repeats a day? Should he skip Tefillin if he loses a day? This question affects travelers going to or from places like Japan, Australia, Hawaii, or America. Understanding the Issue When one crosses the dateline, he might experience the same calendar day twice or skip a day altogether. For example: • Flying from America to Australia on a Thursday evening can result in arriving on Saturday morning , skipping Friday entirely. • Flying from Australia to America can cause one to repeat Friday twice. This brings up a Halachic dilemma: Do I wear Tefillin both times I experience Friday? Or do I wear Tefillin on a day I missed ? Obligation Based on Personal Count According to many Poskim , Tefillin should be worn based on your personal count of days —not the calendar date printed in the location. If you have experienced six consecutive days with Tefillin, and the next is your seventh, you do not wear Tefillin, as it is your Shabbat . If you have not yet reached your Shabbat (because you skipped a day due to travel), you do wear Tefillin on the local Shabbat, as it is your sixth day . This concept is based on the Gemara's case of a person lost in the desert , who forgets what day it is. He wears Tefillin for six days and rests on the seventh. The Misva follows his personal sequence. Local Calendar vs. Personal Reality While some argue to follow the local calendar—since the place is observing Shabbat or Yom Tob—many authorities rule that your obligation to wear Tefillin follows your own timeline . This means: • If you fly and miss Friday: On the local Shabbat, you wear Tefillin. • If you fly and repeat Friday: You wear Tefillin both days, since for you they are two different days. Beracha or Not ? Some suggest wearing Tefillin without a Beracha in cases of uncertainty—such as when repeating a day or wearing Tefillin on the local Shabbat. • If you're unsure, don Tefillin without saying the Beracha. • If possible, listen to someone else's Beracha and respond Amen. Tefillin vs. Tefila This discussion is about Tefillin , not Tefila . The prayers of the day must follow the local calendar . If the community is praying Shabbat prayers, you follow them. But for Tefillin, the obligation follows your own count of six days of labor. Summary • The obligation to wear Tefillin follows your personal six-day cycle , not the local calendar. • If you skipped a day via travel, wear Tefillin on the local Shabbat. • If you repeat a day, wear Tefillin both times. • When in doubt, wear Tefillin without a Beracha . • Tefila (prayer) follows the local calendar, while Tefillin follows your own timeline.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-01-25 ; 06-04-25 ; 06-05-25 ; 06-08-25 May a Sofer Write or Assemble Tefillin at Night? The Question Is it permissible for a sofer (scribe) to write or assemble Tefillin at night? And if one does so, is the Tefillin considered valid? This question impacts sofrim, and purchasers of Tefillin, especially when Tefillin are urgently needed or produced under pressure. Writing Tefillin at Night The Gemara discusses whether writing Tefillin at night is allowed. The Halacha ultimately rules that it is permissible for a sofer to write Tefillin at night, provided he has proper lighting and kavana. However, the process of assembling Tefillin—particularly inserting the written parchments into the batim (boxes)—is a separate issue. The Rule of Ta'aseh Ve'lo Min He'asuy The Torah commands that a Misva be done actively—Ta'aseh—and not passively—Min He'asuy. If the Misva comes into being on its own without direct intent or action, it is invalid. This principle is critical when it comes to assembling Tefillin. Some Poskim argue that if the batim are sealed or completed at night in a manner that finishes the Tefillin, this could violate the rule of Ta'aseh Ve'lo Min He'asuy, especially if done without the proper kavanot. Therefore, writing the parshiot (scrolls) at night is permitted, but assembling them at night is subject to debate. Comparison to Tzitzit and the Tallet This question is similar to the issue of tying Tzitzit onto a Tallet at night. There, too, some opinions require the Misva to be performed during the day to satisfy the criteria of Ta'aseh Ve'lo Min He'asuy, while others are more lenient if the proper intent is present. The same applies here to Tefillin assembly. Lechatehila vs. Bediavad • Lechatehila (ideal practice): One should not assemble Tefillin at night. The parts can be prepared, but final assembly should be done during the day. • Bediavad (a permissible leniency, though it is not the preferred approach): If Tefillin were assembled at night, they are still valid according to many opinions, especially if done properly with intent and lighting. Kabbalistic Considerations Although the Halacha allows writing Tefillin at night, some kabbalistic sources discourage it. Nighttime is considered a time of judgment and impurity, not ideal for producing sacred items. Still, this is not binding Halacha, and the written Tefillin remain kosher. Summary • Writing Tefillin at night is permitted, though some prefer to avoid it based on Kabbalah. • Assembling Tefillin at night is not ideal, but permitted Bediavad, as long as it is done properly. • The rule of Ta'aseh Ve'lo Min He'asuy applies when the Misva comes into being without proper action, and care must be taken not to violate it. • Best practice: Do the final assembly during daylight hours to avoid all concerns.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05-25-2025 05-26-2025 05-27-2025 05-28-2025 05-29-2025 How and When Should Tefillin Be Removed? This Halacha outlines the proper time, manner, and mindset for removing Tefillin, and the importance of not treating the end of the Misva as an afterthought. Topics include the order in which the Tefillin are removed, whether one should face the Sefer Torah while removing them, if a blessing is recited, how to handle the straps, and how to place the Tefillin back into the Kuracha —the special Tefillin bag. Special customs from the Mekubalim regarding reverence and silence during removal are also addressed. What Is the Proper Time and Setting to Remove Tefillin? Tefillin should ideally be worn until the end of Tefilah. According to the Ari"zal, one should keep the Tefillin on through the end of Aleinu Leshabeah , and only remove them afterward. Some Poskim allow removing them after Uva Letzion , but the more proper custom is to keep them on until the very end of Tefilah. This ensures we do not treat the conclusion of the Misva as insignificant. Additionally, one should not remove Tefillin while standing directly in front of a Sefer Torah. Doing so shows disrespect, as if turning one's back on the Torah. Instead, one should take a few steps to the side or angle themselves away. The act of removing the Tefillin should be done with quiet dignity, not rushed or distracted. The removal should also be delayed if Kaddish or Kedusha is about to begin. One must prioritize answering to these sanctified sections before beginning to take off the Tefillin. What Is the Correct Order for Removing the Tefillin? First, remove the Tefillin Shel Rosh, and only then the Shel Yad. This reflects the same order in which the Berachot are made and preserves the order of importance. The head Tefillin represents a higher level of Kedusha and is treated with extra care. According to the Zohar and the custom of the Mekubalim, even though the Shel Yad was put on first, the Shel Rosh must be taken off first to preserve the sanctity. Removing them out of order is considered improper. Some have the custom to pause briefly before removing the Shel Yad to reflect on the Misva and end it with thoughtfulness, not mechanically. Should One Say a Beracha When Removing Tefillin? A question arises whether one should recite a blessing upon removing the Tefillin, to thank Hashem for the opportunity to fulfill the Misva. The answer is no—there is no blessing recited upon removing Tefillin, just as there is no Beracha when exiting a Suka or finishing a fast. The Misva ends silently, respectfully. However, one should have a feeling of gratitude in their heart, recognizing the privilege of having worn Tefillin and asking Hashem to merit to wear them again. Should One Talk While Taking Off Tefillin? Just like during the donning of Tefillin, the removal should be done with seriousness and respect. One should not talk during the process, and ideally one should remain seated, focused, and silent while removing and storing the Tefillin. The Kabbalists stress that removing Tefillin is still part of the Misva, not a break from it. A person should not transition to regular speech or casual behavior until the Tefillin are completely removed and put away. How Should the Tefillin Be Stored After Removal? After removing the Tefillin, one should take care to store them neatly and respectfully. The straps should be gathered carefully—not tangled or stuffed haphazardly. Each component should be placed gently into the Kuracha , the dedicated Tefillin bag. The Kuracha serves not just as a case, but as a vessel of honor. It should be kept clean, closed securely, and not treated like a casual container. It holds sacred items and should be handled with care. One should avoid winding the straps in a sloppy or rushed manner. Although the special wrapping (to form the Name of Hashem) is only done when donning the Tefillin, even when putting them away one should show respect and care. Summary Tefillin should be worn through the end of Tefilah, preferably after Aleinu . When removing them, one should avoid facing the Sefer Torah, remove the head Tefillin first, and not speak during the process. There is no blessing upon removal, though gratitude should be felt. After removal, the Tefillin should be stored with care and placed respectfully into the Kuracha . All of this reflects the great respect we must show for this precious Misva from beginning to end.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05-20-2025 ; 05-21-2025 ; 05-22-2025 Should One Maintain Constant Awareness of the Tefillin While Wearing Them? This Halacha explores a fundamental aspect of wearing Tefillin: the requirement to remain mentally aware of the Tefillin while they are on. What level of concentration does Halacha demand? Does distraction invalidate the Misva? And what daily practices help us meet this obligation? We will examine opinions from the Rambam, Ben Ish Hai, and other Poskim, along with practical examples of proper behavior while wearing Tefillin. Maintaining this awareness is not simply about reverence. It reflects a deep, continuous bond with Hashem during the time the Tefillin are worn. The focus required is not only external respect—like refraining from laughter or lightheadedness—but also internal mindfulness. This internal state expresses the core idea that Tefillin are not just objects we wear; they are active symbols of our devotion and submission to Hashem. What Does "Hesah Hadaat" Mean When It Comes to Tefillin? The Torah commands us to wear Tefillin as a sign between us and Hashem. But the Sages further teach that while the Tefillin are on a person's body, one must maintain a level of awareness and reverence toward them. This is called Hesah Hadaat – a lapse of focus or consciousness. According to the Rambam and the stringent view followed by Maran and the Ben Ish Hai, a person should maintain constant awareness of the Tefillin and avoid any activities or behaviors that reflect frivolity or lightheadedness. This includes joking, social banter, or idle chatter. Even while praying The Amidah, where the focus is technically on the words of the prayer, one must avoid mentally wandering to unrelated topics. That too is considered Hesah Hadaat . However, other Rishonim, like the Rosh and the Tur, take a more lenient approach. They argue that as long as a person is not engaging in disrespectful or lightheaded behavior, it is acceptable to be mentally occupied with mundane matters. They draw proof from the Halacha that one may sleep while wearing Tefillin, implying that constant cognitive attention is not required. Nonetheless, the accepted practice, especially among Sepharadim, is to follow the stricter opinion of the Rambam—that mental focus must be retained throughout the duration of wearing Tefillin. Can One Drive with Tefillin On? This question highlights a common dilemma: If a person wants to fulfill the custom of arriving at the synagogue already wearing Tefillin, can he put them on at home and drive to Shul? On one hand, driving demands attention and would seem to constitute Hesah Hadaat . On the other hand, the act of driving is not inherently disrespectful, and it would be only for a short time. Moreover, entering the synagogue already wearing Tefillin brings great merit—the angels escort such a person. Therefore, while ideally one should avoid this situation, there is room to be lenient and allow driving to Shul with Tefillin on, especially for a short drive, relying on the lenient opinions in the Rishonim. How Long Is a "Lapse" That Counts as Hesah Hadaat? Some authorities define Hesah Hadaat as lasting the time it takes to walk four Amot (approximately 6-7 feet), which equates to just a few seconds. Others extend the timeframe to the time it takes to walk 100 Amot—about 54 seconds. In practice, a person should try to "check in" mentally at least every minute. If one finds himself mentally distracted for longer than a minute while wearing Tefillin, that could constitute a lapse. Talking, joking, or daydreaming while wearing Tefillin is highly discouraged. What Practices Help Avoid Hesah Hadaat? Touching and Kissing the Tefillin: It is customary to touch the Tefillin during key parts of prayer when they are mentioned (e.g., Ukeshartam Le'ot ). One should then kiss their fingers. This is an expression of love and awareness. Holding the Shalyad: The Ben Ish Hai recommends holding the Tefillin Shel Yad (the arm Tefillin) throughout the Shema to increase awareness and prevent distraction. Avoiding Idle Talk: Many righteous individuals accept upon themselves not to speak at all while wearing Tefillin, especially outside of prayer-related matters. Custom Visual Cues: Some communities place the word "Tefillin" at the top of their Siddur pages to help maintain awareness. Short Reminders During Prayer: Quietly repeating to oneself, "I am wearing Tefillin," during pauses in prayer can serve as a mental reset to regain focus. Summary Maintaining awareness of the Tefillin while wearing them is a Torah value with practical consequences. According to the Rambam and Maran, mental focus must be retained the entire time, even during prayer. Distractions such as joking, daydreaming, or unrelated conversation are inappropriate. Practices like touching the Tefillin, visual cues, holding the Shel Yad during Shema, and mentally checking in throughout the prayer service can help fulfill this obligation and elevate the experience of this precious Misva.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/23/25 ; 04/29/25 ; 05/05/25 ; 05/18/25 Can One Wear Tefillin on Top of a Hat, Bandage, or Scalp Cover—And When Is This Permitted? Tefillin Shel Rosh must sit directly on the head, without any barrier (hatssitsa) between the box or straps and the skin. But what if a person is cold, recovering from surgery, or must wear a bandage or other covering on the scalp? Are there exceptions in such cases? Must the Tefillin Shel Rosh Touch the Head Directly? Yes. According to the Shulhan Aruch (Orah Haim 27:4), the Tefillin Shel Rosh must be placed directly on the skull, with no hat, yarmulke, or material in between. This is derived from the word "bein einecha"—"between your eyes"—which the Rabbis understood as referring to a specific location on the skull that must be directly under the Tefillin. The box of the Shel Rosh (the bayit) and the knot at the back (the kesher) must both rest directly on the skin. The halacha considers anything in between to be a hatssitsa, which invalidates the Misva. What If There's a Medical Condition or Bandage? If someone has a medical bandage, stitches, wound, or skin sensitivity, and it is difficult to wear Tefillin directly on the scalp, he may still put on the Shel Rosh over the bandage—without a Beracha. This is a ruling based on the principle of safek Berachot lehakel: when there's doubt about whether a Beracha is appropriate, we refrain from reciting it. Hacham Ovadia Yosef writes that one may rely on the view of the Rashba, who held that the Beracha is still valid even if the Tefillin rests on a hat or covering. However, since most Poskim disagree, the person should wear the Tefillin without a Beracha. Does This Apply to Cold Weather or Wind? Yes, but only under specific circumstances. If a person feels unwell or is sensitive to the cold and is unable to remove his hat, he may place the Tefillin on top of a thin head covering. Again, he should do so without a Beracha. If the person can tolerate it, even for just a few moments, it is best to briefly remove the hat or covering, place the Tefillin correctly, and then replace the covering in a way that doesn't interfere with the box or the straps. Some wool hats or fitted caps can be gently pulled over the bayit once it's already in place. Can Women Assist Someone with Head Tefillin Placement in These Cases? Yes. In cases where someone is physically unable to reach the correct spot—due to illness, age, or surgery—others may assist with positioning the Shel Rosh. The Halacha permits assistance by another Jew, even a woman, when the individual is still fulfilling the Misva himself. The helper merely aids in placing the Tefillin properly. What About Wigs or Toupees? A wig is considered a hatssitsa. If the wig is removable, the person must take it off before donning the Tefillin. If it cannot be removed or causes embarrassment, and it is worn tightly and habitually, some authorities may allow the Tefillin to be placed over it without a Beracha, similar to the case of a medical wrap. Summary - Tefillin Shel Rosh must touch the scalp directly—no hat or cloth may intervene. - If this is not possible due to medical or health reasons, one may place it over a covering without a Beracha. - This leniency applies to bandages, surgical dressings, or cold weather gear only when absolutely necessary. - Wigs are generally a hatssitsa, unless removal is not practical. - Whenever possible, the Tefillin should be worn in the standard way, even for a short time, to fulfill the Misva with a Beracha.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05/14/25 ; 05/19/25 What Is the Requirement to Maintain Awareness While Wearing Tefillin—And Is It a Torah Obligation? The Tefillin are not just a physical Misva—they represent a spiritual bond between a Jew and Hashem. Because of this, Halacha includes laws about how we wear them and even how we think about them. Is there a Torah requirement to be aware of the Tefillin at all times while they are being worn? What level of mindfulness is expected, and what happens if one becomes distracted? Is There a Torah Obligation to Maintain Awareness of Tefillin? The Torah says, "Ukeshartam le'ot al yadecha"—"Bind them as a sign on your arm." The Misva is to place the Tefillin on the body, not necessarily to be constantly thinking about them. Therefore, according to many Rishonim, including the Rambam, the main obligation is the wearing of the Tefillin, not the awareness. However, the Gemara (Menahot 36a) mentions that one must not act lightheaded while wearing Tefillin—such as joking, sleeping, or entering a bathroom. These behaviors are prohibited because of the Kedusha of the Tefillin, not because of a Torah command to actively concentrate on them at all times. What Is 'Heseh HaDa'at' and Why Does It Matter? The term 'Heseh HaDa'at' means a lapse of awareness. In the context of Tefillin, this means forgetting that one is wearing them. While not sinful in itself, such forgetfulness may lead to disrespectful behavior. For example, one may lean back or act in a light manner—something that is forbidden while Tefillin are worn. According to the Mishnah Berurah, even though there is no Torah obligation to maintain constant focus, one must still be cautious not to behave in a way that shows a lack of reverence. That is why many people avoid doing work or even walking in a public place while wearing Tefillin if they know their mind will wander completely. Do I Have to Be Focused the Entire Time I Wear Tefillin? No. One does not need to meditate on the Tefillin throughout the entire Shaharit. It is expected that during Keri'at Shema and the Amida, a person will have proper Kavana (intent). Outside those moments, the level of focus may decrease, but one should avoid completely forgetting that the Tefillin are on. This is especially important for the Shel Rosh, which contains Hashem's Name in its inner scrolls. The Kedusha of the Tefillin Shel Rosh demands that one maintain a general awareness and respectful behavior the entire time it is worn. Can One Speak, Think, or Walk Around While Wearing Tefillin? Yes, it is permissible to talk, walk, and go about regular activities while wearing Tefillin—so long as one avoids behavior that is silly, disrespectful, or inappropriate. The Halacha only prohibits things like sleeping, joking, or entering a bathroom while wearing Tefillin. Hacham Ovadia Yosef writes that working, learning Torah, or even walking down the street while wearing Tefillin is allowed, as long as one remembers they are on and treats them with dignity. Summary - There is no Torah obligation to actively focus on the Tefillin at all times. - One must avoid forgetting about them entirely and behave respectfully. - The concept of Heseh HaDa'at is important for maintaining proper conduct. - Sleeping, joking, and entering inappropriate places are forbidden while wearing them. - Speaking or walking is allowed, so long as one behaves with Kedusha and awareness.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/07/25 ; 04/08/25 ; 04/09/25 ; 05/06/25 ; 05/08/25 May Another Person Help Put Tefillin On You—And Who Qualifies to Do So? The act of putting on Tefillin is a personal Misva that requires intention, precision, and sanctity. But what happens when a person cannot do it themselves? May another person assist? And are there restrictions on who is allowed to help—such as a woman, child, or even a non-Jew? This Halacha explores the boundaries of assistance, the impact on kavana and the Beracha, and the situations where help becomes a necessity. Is a Person Allowed to Receive Help Putting On Tefillin? Yes. A person may receive help putting on Tefillin, especially when needed due to age, injury, or inexperience. Ideally, a man should put on his own Tefillin to perform the Misva personally, but Halacha allows for assistance when necessary. The Misva lies in the placement and binding of the Tefillin onto the body. As long as the wearer has the proper intention (kavana) and recites the Beracha, the Misva is fulfilled—even if another person places or wraps the Tefillin. This applies both to the Shel Yad (on the arm) and the Shel Rosh (on the head). Help may be given with positioning, adjusting, or tightening—especially if the wearer cannot reach, does not know how, or is worried about doing it incorrectly. Does the One Assisting Need to Have Kavana? No. The kavana that matters is that of the person wearing the Tefillin, not the one providing assistance. The helper does not need to have in mind that a Misva is being done. The individual receiving the Tefillin is the one performing the commandment, even if someone else does the physical action. Therefore, one can fulfill the Misva even if the helper is not religious, does not know the laws, or is not thinking about the Misva. Can a Woman Help Someone Put On Tefillin? Yes. A woman may assist someone with putting on Tefillin. Since the woman is not fulfilling the Misva for herself, but simply helping position the Tefillin on another, there is no issue. This applies to mothers helping sons, nurses helping patients, or even a bystander helping a man with limited mobility. As long as the person wearing the Tefillin recites the Beracha and intends to perform the Misva, the placement by a woman is Halachically acceptable. Some might wonder whether the woman should wear gloves or avoid contact, but Halacha does not require this. Modesty and appropriateness should always be observed, but the assistance itself is permitted. Can a Child Assist an Adult? If the child is old enough to understand how to properly place the Tefillin, and is respectful and calm, he may help. However, ideally, the Tefillin should be placed by an adult, since a child may lack the strength, precision, or awareness needed. Still, in the absence of alternatives—for example, if a young son is helping his elderly father—it is acceptable. May a Non-Jew Help Someone Put On Tefillin? Surprisingly, yes. A non-Jew may assist in the physical placement of the Tefillin—provided that: - The person wearing the Tefillin recites the Beracha - The non-Jew does not interfere with kavana or Beracha - The Tefillin are placed correctly and securely This is relevant in cases of hospital care, where nurses or aides who are not Jewish help position the straps or box. The non-Jew is not fulfilling the Misva, and the Halachic responsibility lies entirely with the person wearing them. However, it is crucial to ensure the Tefillin are not handled disrespectfully, and that the placement is correct. If the non-Jew does not know how to handle them properly, one should avoid asking for help unless truly necessary. What If the Wearer Cannot Wrap the Strap Themselves? If a person cannot wrap the retzuot due to paralysis, amputation, weakness, or other physical limitation, another person may wrap the Tefillin for them. As long as the Bayit is placed properly and the intention and Beracha are performed by the wearer, the Misva is fulfilled. It is best for the wearer to be involved to the extent they can—such as holding the box in place, tightening the strap, or reciting the Beracha before assistance begins. If none of that is possible—for example, a fully paralyzed individual—the helper may do everything, and the person fulfills the Misva mentally, with kavana in the heart. Can the Helper Speak or Interrupt During the Process? While helping another person put on Tefillin, it is best not to speak during the process—from the time of the Beracha on the Shel Yad until after the Shel Rosh is secured. Just like when putting on one's own Tefillin, interruptions are discouraged, unless for a Misva or necessary communication. The helper should be mindful and respectful, preserving the sanctity of the moment. Summary - A person may receive help putting on Tefillin if needed. - The Beracha and kavana must come from the person wearing the Tefillin—not the helper. - A woman, child, or non-Jew may assist if done respectfully and correctly. - The helper does not need to have kavana to fulfill the Misva. - The wearer should be involved as much as possible, even minimally. - Speaking or interrupting during the process should be avoided unless necessary.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/08/25 ; 04/09/25 ; 05/05/25 ; 05/06/25 Should the Yud of the Tefillin Shel Yad Be Touching the Bayit—And How Critical Is Its Placement? The Tefillin Shel Yad is wrapped around the arm and tied with a knot shaped like the Hebrew letter Yud, positioned near the Bayit (box). This Yud is not merely decorative; it carries both Halachic and Kabbalistic importance. But how close must it be to the box? Does its position affect the validity of the Misva? And what happens if it slips out of place during prayer? What Is the Yud on the Tefillin Shel Yad? The Torah uses the phrase "Totafot"—frontlets—when referring to Tefillin. The Halacha teaches that this word alludes to four Parashiot (Torah passages) placed in the Shel Rosh, but also connects to the name of Hashem. The Name of Hashem, as reflected in the Tefillin, appears through the knot of the Shel Yad shaped like a Yud, the shape of the knot of the Shel Rosh (a Dalet), and the Shin embossed on the Shel Rosh. Together, these letters spell out "Shaddai," one of the sacred Names of Hashem. According to Kabbala, this structure must be complete and properly aligned, or it interrupts the spiritual flow the Tefillin are meant to draw. But aside from the Kabbalistic implications, there are real Halachic consequences if the Yud is not properly positioned. Must the Yud Be Touching the Bayit? Yes. The Yud must rest against the Bayit, and the knot should be snug and stable. The Shulhan Aruch (Orah Haim 27:2) rules that the Yud must not be separated from the box, even by a small space. The Yud is part of the Halachic identity of the Tefillin. According to the Hida (Birkei Yosef), if the Yud is not close to the Bayit—if it slips down the strap or hangs loosely—the Tefillin may be considered Pasul (invalid), especially during the Beracha. To fulfill the Misva properly, one must ensure at the time of the Beracha and binding that the Yud is tight and resting directly against the base of the box. Does It Invalidate the Tefillin If the Yud Moves During Tefila? If the Yud is touching the Bayit when the Beracha is recited and the Tefillin are put on, but it later shifts slightly during prayer, this does not invalidate the Misva. The critical moment is the initial placement and blessing. However, if a person notices that the Yud has slipped or become completely separated during prayer, it is appropriate to adjust it immediately and discreetly. There's no need to repeat the Beracha unless it was clearly never positioned properly to begin with. In fact, it is a good practice to check the Yud each morning before putting on the Tefillin. Make sure the loop is tight and that the knot is secure. If the knot is loose or keeps sliding, it may need to be retied by someone knowledgeable in Tefillin construction. Can the Yud Be Placed Under or Behind the Bayit? The Yud should rest alongside the Bayit, not behind it and not underneath. If it is placed underneath the base—wedged between the box and the arm—it may cause the Bayit to sit at an angle, or lift it slightly, which is improper. The Bayit must sit flat against the bicep, not propped up or tilted. The Yud should hug the corner of the Bayit—visible and aligned, not tucked away or hidden. Some people mistakenly wrap the strap in a way that presses the Yud underneath or squeezes it behind the box. This not only distorts the alignment, but also reduces the visibility and symbolic meaning of the Yud. What If the Yud Is Missing or Not Formed Properly? If the Yud is missing altogether—or if the strap is tied in a way that does not resemble the letter Yud—then the Tefillin Shel Yad is invalid. The form of the knot must clearly resemble a Yud. This is why it's important that the knot is tied by a qualified sofer or expert, and not altered by someone unfamiliar with the laws. Even well-meaning adjustments can result in a shape that does not fulfill the Halachic requirement. Also, over time, straps wear out. The corner may fray or stretch, and the Yud shape may become unclear. A person should periodically inspect the Tefillin or bring them to a sofer for checking. How Tight Should the Knot Be? The strap and knot should be tight enough to keep the Yud securely in place, but not so tight that it pulls or deforms the shape of the Bayit. There is a balance between tightness and comfort. One should feel the firmness, but also be able to move the arm normally. Excessive tightness is unnecessary—and even harmful to the Tefillin and to circulation. Summary - The Yud must be placed directly next to the Bayit of the Tefillin Shel Yad. - This position is Halachically required, not just symbolic or aesthetic. - If the Yud slips after the Beracha, the Misva remains valid, but it should be adjusted. - The Yud should be visible and rest on the side of the Bayit, not under or behind it. - A missing or malformed Yud invalidates the Tefillin Shel Yad. - The strap should be tight enough to hold the Yud in place, but not overly tight.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/15/25 ; 04/16/25 ; 04/23/25 ; 04/24/25 ; 05/13/25 Does Hair, Dirt, or Clothing Count as a Barrier (Hatssitsa) Between the Tefillin and the Body? The Misva of wearing Tefillin requires the box (Bayit) of the Tefillin Shel Yad to be placed directly upon the skin. The Halacha introduces the concept of Hatssitsa—a barrier that interferes between the Tefillin and the arm. This Halacha explores what is considered a Hatssitsa, what kinds of materials invalidate the Misva, and how one should prepare the arm and head before wearing Tefillin to ensure full compliance. Does the Tefillin Shel Yad Need to Touch the Skin Directly? Yes. The Shulhan Aruch (Orah Haim 27:4) states clearly that the Bayit of the Tefillin Shel Yad must rest directly on the skin, without any chatitsa (interruption) beneath it. This includes shirts, undershirts, sleeves, or even sweatbands. The retzuot (straps) may wrap over clothing, but the Bayit itself must not. If the Bayit is on top of a sleeve or bandage, the person has not fulfilled the Misva at all. It is as if the Tefillin were never worn. Is Hair Considered a Barrier? Hair is part of the body and is not considered a Hatssitsa. The Poskim clarify that normal arm or head hair does not interfere with the Misva. Even a full head of hair—curly, thick, or long—is not inherently problematic. However, the issue arises when the hair is matted down with gel, spray, or dirt. If a person uses strong hair gel that forms a hard crust, or if sweat causes the hair to stick together like a shield, then some Poskim consider that a potential barrier. The Halachic principle is: if the material is foreign and not naturally part of the body, and if it is something people would normally remove (like crusted gel or thick mud), then it could be considered a Hatssitsa. What About Hair Gel, Sweat, or Oil? This is a common question. Light gel that keeps hair in place but does not form a crust is generally permitted. If the gel is soft and pliable and does not act as a thick layer between the Bayit and the scalp, then one may place the Tefillin Shel Rosh over it. But if the gel hardens into a shell-like layer that creates a clear separation between the scalp and the Tefillin, that can be a problem. Similarly, sweat is not a problem unless it is mixed with something foreign—such as dried mud or blood. If the skin is sweaty or slightly oily, that is still considered skin. To avoid questions, it's best to wash or wipe the forehead before wearing Tefillin Shel Rosh, especially if a person has oily skin, applied lotion, or used hair products. What About Bandages, Gauze, or Wounds? If there is a bandage on the arm or forehead, that does count as a Hatssitsa. In such cases, the person must try to remove the bandage or find a way to position the Bayit on clean, uncovered skin. If there is a wound, and removing the bandage would cause pain or bleeding, and there is no area to place the Tefillin properly, then one is exempt from the Misva of the Tefillin Shel Yad for that day. However, he should still wear the Tefillin Shel Rosh, assuming the head is unaffected. If only part of the bicep is covered, and there is still enough exposed skin to place the Bayit, then he may proceed and fulfill the Misva. Can a Sleeve Be Pulled Over the Arm After Tefillin Is Put On? Yes, after the Tefillin Shel Yad is in place and the Beracha has been recited, one may pull a sleeve over the arm to keep warm or to keep the Tefillin hidden. However, this is not ideal. Many have the custom to leave the Tefillin exposed, at least partially, as a sign of pride and public sanctification. But if a person is cold or concerned for safety (such as walking in public), it is permissible to cover the Tefillin after the fact. Just make sure the Tefillin was placed directly on the skin to begin with. What If the Retzuah Is Twisted or Touches Clothing? The strap (retzuah) may touch clothing or twist slightly along the arm. This is not a problem. The requirement for direct skin contact applies only to the Bayit—not the strap. However, if the knot of the Tefillin is wrapped in a way that causes the Bayit to be lifted off the skin or sit at an angle, that can be a problem. The Tefillin must sit flush with the arm or head. Summary - The Bayit of the Tefillin Shel Yad must rest directly on the skin, with no barrier. - Hair is not a problem unless hardened by thick gel or dirt that creates a crust. - Sweat or light oil does not invalidate the Misva. - Bandages are a Hatssitsa and must be removed, unless medically necessary. - A person may cover the Tefillin with clothing after they are properly placed. - The strap may touch clothing; only the Bayit requires direct contact with the skin.