Podcasts about alef

Chullin Daf Pay Alef חולין דף פ"א (in Yiddish) With Rabbi Avrohom Karp

The first 8 verses of 119

Life Lessons From Divrei HaYamim Alef - Perek 13 - Rebbetzin Shurin by Shapell's Rabbeim

Chullin Daf Ayin Alef  חולין דף ע"א (in Yiddish) With Rabbi Avrohom Karp

Life Lessons From Divrei HaYamim Alef - Perek 12 - Rebbetzin Shurin by Shapell's Rabbeim

Life Lessons From Divrei HaYamim Alef - Perek 11 - Rebbetzin Shurin by Shapell's Rabbeim

Chullin Daf Sameach Alef חולין דף ס"א  (in Yiddish) With Rabbi Avrohom Karp

Life Lessons From Divrei HaYamim Alef - Perek 10 - Rebbetzin Shurin by Shapell's Rabbeim

The Built-In Energy of Time Welcome to Daily Bitachon. We're continuing with what we started yesterday: appreciating and understanding the fascinating concept of days and times. There are certain times that are more prone to specific events, and it's not a coincidence—it is built into the very fabric of time. The Ben Ish Chai, in Parshat Devarim, shares an incredible insight in the name of a Mekubal (kabbalist) named Rav Beit Ayin (or Bat Ayin ). He explains that the twelve months of the year correspond to the twelve letters of Hashem's name, Alef-Dalet-Nun-Yod ( א-ד-נ-י ), when written in what is called the miluy (the spelled-out form). Understanding Miluy (Spelling Out the Letters) What does miluy mean? Let's use English as an example. If I want to say "ABC": A is the letter A, but it is spelled A-Y . B is the letter B, but it is spelled B-E-E . When you use the miluy of a Hebrew letter, you spell out the letter itself. If you take the name א-ד-נ-י and spell out each letter, it looks like this: Alef ( א ) is spelled: Alef, Lamed, Peh ( א-ל-ף ) — 3 letters Dalet ( ד ) is spelled: Dalet, Lamed, Tav ( ד-ל-ת ) — 3 letters Nun ( נ ) is spelled: Nun, Vav, Nun ( נ-ו-ן ) — 3 letters Yod ( י ) is spelled: Yod, Vav, Dalet ( י-ו-ד ) — 3 letters Total them up, and you get exactly twelve letters . These twelve letters correspond to the twelve months of the year. Month Hebrew Root Letter Sequential Letter of the 12 Nisan Aleph Aleph Iyar Lamed Sivan Peh Tammuz Dalet Dalet Av Lamed Elul Taf Tishrei Nun Nun Cheshvan Vav Kislev Nun Tevet Yud Yud Shvat Vav Adar Dalet Tammuz and Av: The Months of the Dal (The Poor) When you map these letters to the months, it works out like this: Nissan, Iyar, Sivan connects to Alef, Lamed, Peh ( א-ל-ף ) Tammuz, Av, Elul connects to Dalet, Lamed, Tav ( ד-ל-ת ) The Ben Ish Chai points out that if you put the first two letters of this second group together— Dalet and Lamed (Tammuz and Av)—it spells the word dal ( דל ), which means someone who is poor or lowly. He uses this to brilliantly explain a verse in Tehillim (41:2): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה ' "Fortunate is the one who uses intellect toward the impoverished; on a bad day, Hashem will save him." The Ben Ish Chai explains: "Fortunate is the one who uses his intellect toward the impoverished" refers to the low, difficult months of Tammuz and Av . How do we do that? By channeling our intellect ( sechel ) into Torah and ma'asim tovim (good deeds). Through this, "on a bad day, Hashem will save him" —Hashem will save us during the challenging days of these months. What Does it Mean to be a Maskil ? Connect to Torah: Use your mind simply as a vehicle to learn Torah. Understand the Poor: Maskil el dal means to truly understand what a poor person needs. When you give tzedakah , don't just hand over money; look into their situation carefully. The Story of Reb Chaim of Brisk A man came to Reb Chaim before Pesach with a halachic question: "Can a person fulfill the obligation of the Four Cups using milk instead of wine?" Reb Chaim, who routinely distributed large sums of holiday financial aid, immediately handed this man a massive sum of money. Afterward, his gabbai (assistant) asked, "Why did you give him so much money? Wine doesn't cost that much." Reb Chaim replied, "If he is asking if he can use milk for the Four Cups, it means he doesn't have money for wine. But it also means he is planning on eating a dairy meal, because he can't afford meat for Yom Tov! We have to give him enough for the wine and for a proper meat holiday meal." That is what it means to be a maskil el dal . During these difficult months, when we keep our eyes and ears open to the needs of the poor and use our minds for Torah, we completely turn these months around. From Lowliness to Redemption Moving into the next month, Elul (which corresponds to the letter Tav ), we begin saying Selichot . We say to Hashem: כְּדַלִּים וּכְרָשִׁים דָּפַקְנוּ דְּלָתֶיךָ "Like the impoverished and destitute, we knock on Your doors." We are coming out of the negativity and challenges of Tammuz and Av—the dal —and knocking on Hashem's door in Elul. This is the month that was originally supposed to be dominated by Esav, but Yaakov Avinu grabbed it back. Yesterday, we mentioned that Tevet and Shevat are also months associated with Esav. How do they fit into this secret? Tevet corresponds to the letter Yod ( י ). Shevat corresponds to the letter Vav ( ו ). If you take the Dalet and Lamed ( ד-ל ) from Tammuz and Av, and combine them with the Yod and Vav ( י-ו ) from Tevet and Shevat, it spells the word "Dalyo" ( דליו ). This references a passuk in Parshat Balak (Bamidbar 24:7) from the blessings of Bilaam, right after Mah Tovu : יִזַּל מַיִם מִדָּלְיָו "Water shall flow from his pails..." The Bnei Yissaschar explains that Dalyo represents the impoverished hand. Even from these spiritually "impoverished" and difficult months, there will eventually flow water and beracha (blessing) in the future. Further, the Pesikta Zutrata comments on this verse: "Water will flow from his pails (midalyav)—from the impoverished among Israel (min ha-dalim she-be-Yisrael)." This matches the famous Talmudic statement, "Be careful with the children of the ignorant, for Torah will go forth from them." Rabbeinu Bachya adds that the continuation of the verse, "and his seed shall be by many waters," means we will constantly grow, just as we pray daily, Matzmiach Keren Yeshuah (Who causes the horn of salvation to flourish). Great things will grow directly out of these seemingly negative months. Finally, the Sefer Paneach Raza points out a beautiful gematria: the word midalyav ( מדליו ) has the exact same numerical value (90) as melech ( מלך - king). It is specifically from these impoverished months and difficult times that the King, Moshiach, will be produced! Conclusion It is truly a wonder of wonders how these great Rabbis uncovered these deep secrets embedded within the calendar. It should tremendously strengthen our emunah (faith) to see that absolutely nothing in time is haphazard or coincidental.

The Rebbe responds to a question about printing the Alef-Bet with tagin as written in the Torah, expressing reservations due to concerns about proper handling and limited educational necessity. He emphasizes minimizing dissemination and concludes with blessings for a family wedding. https://www.torahrecordings.com/rebbe/igroskodesh/007/010/2160

Life Lessons From Divrei HaYamim Alef - Perek 09 - Rebbetzin Shurin by Shapell's Rabbeim

Welcome to the Daily Bitachon: Erev Shabbat Edition The Shulchan Aruch tells us in Siman Reish-Samech (260) that one should cut their nails on Friday afternoon. Simply speaking, cutting one's nails on Friday afternoon is Kevod Shabbat —it is showing respect for Shabbat. The Be'er Heitev , one of the commentaries on the side of the Shulchan Aruch , invokes the Gemara ( Niddah 17a) which tells us that one should not leave fingernails on the floor when they are cut. One should either burn them or bury them, but definitely not leave them out. What is the reason behind this? Why are fingernails dangerous? He tells us that before the sin of Adam HaRishon (the first man), man was cloaked in a clothing similar to a fingernail. That means his body and soul shone through this thin, translucent fingernail material. After man sinned, he was coated with the physical flesh that we have today. The Ben Ish Chai ( Parashat Bereshit ) says that originally it was Kotnot Or ( כותנות אור ) with an Alef —clothing of light—and it switched to Kotnot Or ( כותנות עור ) with an Ayin —clothing of skin and flesh. When Shabbat comes, we will see that Shabbat is all about going back to the state of man before the sin; the job of Shabbat is to lift us up above the sin. So, on Friday afternoon, we cut our nails to beautify them. We are going into Shabbat when our clothing is meant to be the cloth of nails—that is what it was supposed to be. The Transcendence of Shabbat and the Reality of Motzei Shabbat Then, on Motzei Shabbat , we look at our candle and we look at our fingernails. Why do we have a candle on Motzei Shabbat ? It is because God created fire on Motzei Shabbat . Why did God create fire on Motzei Shabbat ? What about Friday night? The answer is that when Adam sinned, there was a change in the light that God had created. Originally, God created a light which we call Or HaGanuz —the hidden light. It was a light through which you could see from one end of the world to the other. Because Adam sinned, God said that light was too dangerous to use because people could misuse it, so He hid that light away for the future. Today, we no longer have that light. When did that light disappear? On Motzei Shabbat . Out of respect for Shabbat, that original light stayed from Friday afternoon at twelve o'clock (when Adam was created) until Motzei Shabbat . So, it was lit for thirty-six hours. Motzei Shabbat is all about the consequences of the sin of Adam taking hold. We have that candle to remind us that we would not have needed artificial fire if not for the sin of Adam. We look at our fingernails to remind us that we should have been totally coated in that translucent material. Similarly, a woman is traditionally not supposed to drink from the Havdalah cup. Why not? Because there is an opinion that the Etz HaDa'at (the Tree of Knowledge) was a grapevine. Therefore, when Havdalah arrives, we do not want to remind anyone that Chavah (Eve) took from the grape when she was not supposed to, which could arouse a prosecution—a Kitrug . The Be'er Heitev explains that the Gemara says if a pregnant lady steps on discarded fingernails, it is dangerous for her pregnancy. Why? The answer he gives is that discarded nails remind us of the sin of Adam and Chavah. Originally, there was no such thing as a fingernail that you cut and discarded; your whole body was coated in it. These clippings remind us of the original sin, and the punishment of Chavah was difficulty in childbirth. We do not want an arousal of that sin, and therefore, a pregnant lady touching discarded fingernails becomes dangerous. The Power of Friday Afternoon Preparations Coming back to our main story, which is the positivity of Shabbat: Shabbat is all about bringing us back to Adam before the sin. The Sefer Chemdat Yamim tells us that the Erev Shabbat Friday afternoon preparation has the ability to atone for the sin that happened on that day. We also see this in a pasuk in Shemot 16:5: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם "And it shall come to pass on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." This refers to the Manna. They prepared on Friday, and they received a double portion. He tells us that the word Mishneh ( מִשְׁנֶה )—which means double, like shani —has the exact same letters as Neshamah ( נְשָׁמָה ). This hints to us that the preparation of Erev Shabbat causes us to be cleansed from the sin of Adam HaRishon , which brings down upon us the Neshamah Yeteirah (the extra soul) that we lost. The Neshamah Yeteirah symbolizes the level of man before his sin. Similarly, we say in the Shabbat prayers: Yismach Moshe be-matnat chelko ( יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ )—Moshe is happy with his portion. What does that mean? This might be a little complicated, and you might have to listen to this class twice! The commentators say that when we stood at Har Sinai, the negativity of the original sin disappeared. Adam HaRishon's sin was corrected, everything went back to the way it was meant to be, and we received two crowns on our heads. Those two crowns represent the same spiritual power as our extra Neshamah —the correction of Adam's sin. However, when we sinned with the Golden Calf, we lost those crowns. Who received them instead? Moshe Rabbeinu. And that is why his face shone. Every Shabbat, Moshe is kind enough— Yismach Moshe is very happy with his given portion—to give us back those crowns. Because on Shabbat, in a spiritual way, we return to the state of Adam before the sin, so we get our crowns back. Right after the end of Parashat Ki Tissa (which talks about Moshe Rabbeinu's face shining), the next Parashat , Vayakhel , starts immediately with Shabbat. The Ba'al HaTurim notes this connection because the Gemara says that a person's face looks different on Shabbat than it does during the week. We have a shining face on Shabbat because we are returning to that original Kotnot Or —the clothing of light. The Hidden Light and "Extra Credit" For some real extra credit: that light, as we said, is the light of the Or HaGanuz (the hidden light). That hidden light is symbolized by the Torah she-Ba'al Peh (the Oral Torah) that we toil over. Where did God hide the light? He hid the light in Torah she-Ba'al Peh —in the Mishnayot and the Gemara . That is why the word Neshamah ( נְשָׁמָה ) shares the exact same letters as Mishnah ( מִשְׁנָה ). The Mishnayot bring back that Neshamah Yeteirah ; they bring back that lost light. Again, that's extra credit—we're going a little into information overload here! The Bottom Line What is the practical takeaway from all of this? Through man's sin, he lost what he lost. But on Erev Shabbat, through our physical and spiritual preparations for Shabbat, we receive it all back once again. Then on Motzei Shabbat , we are reminded of what we lose until next week. Our nails—both cutting them on Friday and looking at them on Saturday night—are strongly connected to this profound message. But the main message is that Shabbat, which is what we are constantly working toward, lifts us up far above the sin of Adam HaRishon . The Chemdat Yamim further says that when man was originally placed in Gan Eden , he was given a positive commandment: l'ovdah ( לְעָבְדָהּ )—to serve it, and a negative commandment: u'lshomrah ( וּלְשָׁמְרָהּ )—to guard it. That is exactly why on Shabbat we have the positive commandment of Zachor (Remember) and the negative commandment of Shamor (Guard). He further notes that the beautiful clothing we wear on Shabbat is to remind us of those original spiritual garments. We see from so many different areas that Shabbat is designed to fix the sin of Adam HaRishon . I apologize if there was a bit too much Kabbalah and a lot of information at once, but I came across this recently and I just needed to share it with someone!

Recording of a Mussar Schmooze given to alumni of Baer Miriam Seminary

Chullin Daf Mem Alef חולין דף מ"א (in Yiddish) With Rabbi Avrohom Karp

Life Lessons From Divrei HaYamim Alef - Perek 08 - Rebbetzin Shurin by Shapell's Rabbeim

Chullin Daf Lamed Alef חולין דף ל"א (in Yiddish) With Rabbi Avrohom Karp

Life Lessons From Divrei HaYamim Alef - Perek 07 - Rebbetzin Shurin by Shapell's Rabbeim

התוכן עפ"י המבואר בתקו"ז ובפרדס מובן שסדר הנכון בציור הנקודות הוא שהשורק בא לפני הקבוץ. ולהבא יש לתקן את הדברים (ומה שיש עוד סדר בציור הנקודות – הרי כ"ה בריבוי ענינים בש"ס שיש בהם מחלוקת, שב' הדעות נאמרו למשה מסיני אבל להלכה יש להתנהג כדעה א' בלבד) . נוסף על קיום הוראת רבותינו נשיאינו לדייק בלימוד האותיות בפ"ע, לימוד הנקודות בפ"ע, ולאח"ז לחברם יחד. ולדוגמא בנוגע לאות אל"ף: לכל לראש מלמדים צורת אל"ף ללא ניקוד, וכפי שביאר כ"ק מו"ח אדמו"ר שכאשר לומדים עם הילד "קמץ אל"ף אָ", ה"ז קשור עם האל"ף ד"אָנכי ה' אלקיך"! ואמחז"ל ש"אנכי נוטריקון אנא נפשי כתבית יהבית", ו"אנא" קאי על עצמותו ומהותו ית', ועפ"ז מובן שעצם ופשיטות הענין דאל"ף – אלופו של עולם – מתבטא באות אל"ף בלי ניקוד (שמורה על איזה ציור)! ודוקא כך משרישים בלב הילד כבר מקטנותו הענין דאלופו של עולם.משיחת א' דר"ח אלול ה'תשמ"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-05-2026 Synopsis Based on what is explained in Tikkunei Zohar and Pardes, it is understood that in the correct order of the nekudos, shuruk comes before kubutz. Going forward, this should be corrected. (As for the fact that there is another order in nekudos, it is like the many disagreements in Shas, where both opinions were given to Moshe at Sinai, but the practical halacha follows only one.) Additionally, our Rebbeim instructed specifically to teach the letters separately, the nekudos separately, and only then join the two together. For example,, one should first teach the form of the letter Alef without any vowelization. As my father-in-law, the Rebbe, explained, when one teaches a child “kamatz Alef, uh,” it is linked to the Alef of “Anochi Hashem Elokecha,” and our Sages taught that Anochi is an acronym for “Ana Nafshi Kesovis Yehovis” (“I wrote and gave Myself”), where Ana refers to Hashem's Essence and Being. Accordingly, it is understood that the pure, simple essence of Alef – the Alufo shel Olam – is expressed specifically in the letter Alef without vowelization (whereas a vowel already imparts a particular form). It is precisely in this way that the Alufo shel Olam is implanted in a child's heart from a very young age.Excerpt from sichah of 30 Menachem-Av 5742 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-05-2026 לזכות הינדא לאה בת חי' שרה שתחי' וויינבוים ליום ההולדת שלה ביום א' דחג השבועותלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏

Chullin Daf Yud Chof Alef חולין דף כ"א (in Yiddish) With Rabbi Avrohom Karp

Life Lessons From Divrei HaYamim Alef - Perek 06 - Rebbetzin Shurin by Shapell's Rabbeim

Chullin Daf Yud Alef חולין דף י"א (in Yiddish) With Rabbi Avrohom Karp

The Mishna at the end of Masechet Menahot (110a) teaches: "Ehad Ha'marbeh Ve'ehad Ha'mam'it, U'bilbad She'yechaven Libo La'Shamayim" – "Whether one does much or one does little, as long as he directs his heart toward Heaven." The point made by the Mishna is that the most important factor is not the amount that one actually manages to accomplish, but rather the extent to which he maximizes his potential and does his best. A person who is able to learn six hours a day is not necessarily greater than a person who is able to learn just one hour day, as these two individuals might face very different circumstances. If the first individual learns for six hours but has the ability to learn even more, whereas the second only has an hour for learning and takes full advantage of that hour, then the second is greater than the first. This is true also of scholarly achievement, charity, Hesed, community involvement, and so on. Not everyone is in the position to do the same amount. Every individual has his unique set of strengths, weaknesses, talents, struggles, challenges and circumstances, and no two people's expectations are thus exactly alike. The most important thing is "She'yechaven Libo La'Shamayim" – that one sincerely invests the greatest effort that he can and achieves to the very best of his ability. Hacham Ovadia Yosef noted that the word "Leb" ("heart") consists of the letters Lamed and Bet. These two letters are preceded by the letters Kaf and Alef – which spell the word "Ach" ("only"), and are followed by the letters Mem and Gimal – which spell the word "Gam." Now the Gemara teaches us that the word "Ach" implies a "Mi'ut," an exclusion, and when it appears in the Torah in the context of a Halacha, it indicates that something is excluded from the law in question. Conversely, the word "Gam" implies a "Ribui," an extension, that the law includes something that we might not have expected it to. The word "Leb" is thus "surrounded" by both "Marbeh" and "Mam'it," by an allusion to a large amount and an allusion to a smaller amount. This reinforces the notion that the most important thing is the heart, one's sincerity, one's genuine quest for excellence and devoted efforts to do the most he can. This – and not the bottom-line result – is what matters to Hashem and what should matter to us.

Life Lessons From Divrei HaYamim Alef - Perek 05 - Rebbetzin Shurin by Shapell's Rabbeim

In Ephesians 4:2, Paul calls us to "bear with one another in love" — but what does that really mean? In this episode, we dive into the Hebrew word נָשָׂא (Nasa) — to lift, carry, or bear — and uncover a much deeper picture of what love actually requires. From the scapegoat in Leviticus 16, carrying away the sins of the people… to Isaiah 53, where the Messiah "bore our griefs"… We discover that bearing with one another is not passive tolerance — it is active, sacrificial carrying. We'll also explore the letters of Nasa (Nun, Shin, Alef) and how they reveal a process: Continuation and endurance (Nun) The consuming/refining fire (Shin) The strength and source of God (Alef) This is the kind of love that: absorbs instead of reacts carries instead of collapses reflects the heart of Christ If you've ever struggled with difficult people, relationships, or the weight of loving well — this episode will challenge and anchor you.

À Monsey, un homme vend des pochettes de Talith et Téfilines, avec les initiales hébraïques de l'acheteur brodées dessus. Un autre homme vient lui demander une pochette avec ses initiales (Alef, Pé, Kouf). Le vendeur lui en prépare une, mais elle est trop grande par rapport à ce qu'il lui faut. Le vendeur peut lui en refaire une mais que pourrait-il bien faire de la pochette déjà faite, dont l'acheteur ne veut pas et sur laquelle des initiales rares sont déjà écrites ?

Tanya Applied: Yud Alef Nissan: Chapter 31.07: Great Joy Following Aggressive Accountability​A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.The Tanya Applied radio show is broadcast every Saturday night, 10–10:30PM ET onWSNR 620 AM – Metro NY areaWJPR 1640 AM — Highland Park and Edison, NJOnline: www.talklinenetwork.comBy phone: Listen Line: 641-741-0389Many of us may be familiar with some of the central ideas in Tanya – including the battle of the two souls; what defines man and makes us tick; how we can control our temptations; how we can become more loving; what we can do to curb and harness our vices, like anger, jealousy, and depression; the formula for growth; how we can develop a healthy relationship with G-d; and why we are here. In this 30-minute program, you will learn how these ideas can be applied to your life today. You will discover secrets to a successful life that will transform you and your relationships.Rabbi Simon Jacobson is the best-selling author of Toward a Meaningful Life, and he is the creator of the acclaimed and popular MyLife: Chassidus Applied series, which has empowered and transformed hundreds of thousands through Torah and Chassidus.Now, Rabbi Jacobson brings his vast scholarship and years of experience to Tanya. Please join Rabbi Simon Jacobson for this exhilarating journey into your psyche and soul. You will come away with life-changing practical guidance and direction, addressing all the issues and challenges you face in life.For more info: www.chassidusapplied.com/tanyaMusic by Zalman Goldstein • www.ChabadMusic.coms of the Torah and their application to our personal, emotional and psychological lives.A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.

Yud-Alef Nissan Farbrengen - Mrs. Rivky Slonim

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Tzav - Shabbas HaGadol & Pesach REDEMPTION!! & The Alef Bais of Authentic Judaism Plus  Building Portals  &  Entering Higher Dimensions

Parashat Vayikra. סוד *א* זעירא .آلف کوچک. Sod of small Alef by Rabbi Benjamin Lavian

Life Lessons From Divrei HaYamim Alef - Perek 04 - Rebbetzin Shurin by Shapell's Rabbeim

BH A small Alef and a big mission

Life Lessons From Divrei HaYamim Alef - Perek 03 - Rebbetzin Shurin by Shapell's Rabbeim

The simple interpretation of the phrase "Yeheh Shemeh Rabba Mebarach" – which we respond to Kaddish – is "May the Great Name be blessed." Meaning, we declare that "Shemeh Rabba" – G-d's great Name – shall be blessed and glorified. Tosafot (Berachot 3a) cite this interpretation in the name of Rabbenu Yishak. However, Tosafot also bring a different interpretation of this phrase, in the name of the Mahzor Vitri, according to which this phrase actually consists of two separate proclamations. First, we declare that "Yeheh Shemeh Rabba" – that G-d's Name shall be great, or complete, and we then add that it should be blessed forever ("Mebarach Le'alam…"). The concept underlying this second explanation is that G-d's Name is "incomplete" in our nation's state of exile. G-d's complete Name consists of four letters – Yod, Heh, Vav and Heh – but when the Jewish People are in exile, His Name is compromised, consisting of only Yod and Heh. This is indicated by G-d's pronouncement after Beneh Yisrael's first battle against Amalek: "Ki Yad Al Kes Y-ah" (Shemot 17:16). As long as Amalek exists, Hashem's Name is only "Y-ah," missing the final two letters, Vav and Heh. For the same reason, G-d refers in this verse to His throne with the word "Kes," a shortened version of the word "Kiseh," indicating the incompletion of His reign, so-to-speak, due to the presence of evil in the world. The Maharsha (Rav Shmuel Eidels, 1555-1631) explains on this basis the verse in Tehillim (132:13) which we recite each morning, "KI Bahar Hashem Be'Sion, Iva Le'moshab Lo" (literally, "For G-d has chosen Zion, desiring it as His abode"). This means that when Hashem will choose to return to Zion, with the rebuilding of the Bet Ha'mikdash, then "Iva" – the letters Alef, Vav and Heh – will be restored to their rightful place ("Le'moshab"). The missing Alef of the word "Kiseh," and the Vav and Heh missing from Hashem's Name, will finally return. Similarly, we recite each morning after Shema, "Hu Kayam U'shemo Kayam Ve'chis'o Nachon" – "He exists, His Name exists, and His throne is firmly set in place." Rav Shlomo Amar explains this to mean that when "Hu Kayam" – the letters Heh and Vav will come back, then "Shemo Kayam" – Hashem's Name will again be complete, and "Ve'chis'o Nachon" – His throne will be complete, as well. This notion is alluded to also in the prayer added by Ashkenazim to Birkat Ha'mazon: "Ha'Rahaman Hu Yishlah Lanu Et Eliyahu Ha'nabi" – "The Compassionate One – He will send us Eliyahu the prophet." When Eliyahu comes, "Hu" – the letters Heh and Vav – will be restored. Another allusion to this concept appears in the final verse in Tehillim: "Kol Ha'neshama Tehalel Ya-ah" – "Every soul shall praise Y-ah." The word "He'neshama" ("the soul") can be punctuated differently such that it means "the desolation." This verse thus implies that in the current state of "desolation," in the absence of the Bet Ha'mikdash, we can praise only "Y-ah," as Hashem's Name remains incomplete. According to this second interpretation of "Yeheh Shemeh Rabba Mebarach," we are praying that "Shemeh" – a contraction of the words "Shem" and "Y-ah," referring to the incomplete Name – shall be made "Rabba," complete, and, additionally, His Name should be blessed ("Mebarach"). Incidentally, the word "Yitgadal" consists of five letters, and the word "Ve'yitkadash" consists of six letters. These two words thus represent the letters Heh and Vav, which, respectively, equal in Gematria 5 and 6. We pray through the recitation of these words that G-d's Name should be glorified through the restoration of the missing Vav and Heh. According to this second opinion, when reciting "Yeheh Shemeh Rabba Mebarach," one should pause slightly between the words "Shemeh" and "Rabba," as this is a prayer that the Name ("Shemeh") should become great ("Rabba"), and the word "Rabba" is thus not describing the word "Shemeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as concurring with this view of the Mahzor Vitri. However, as Hacham Ovadia Yosef cites, Tosafot challenged this reading in light of the Gemara's comment (there in Berachot) that speaks of Jews proclaiming in the synagogue, "Yeheh Shemeh Ha'gadol Meborach" ("May His great Name be blessed") – which clearly indicates that we are declaring that the great Name shall be blessed, as Rabbenu Yishak explained. Moreover, Rav Yisrael Bitan notes that the Ben Ish Hai elsewhere brings Rabbenu Yishak's understanding, and ruled that one should therefore not pause between the words "Shemeh" and "Rabba." This is, indeed, the correct practice to follow. Summary: The accepted interpretation of "Yeheh Shemeh Rabba Mebarach" is "May the Great Name be blessed." One should recite these words without any pause in between the words "Shemeh" and "Rabba."

One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words. If one recites this phrase too quickly, he will end up saying, "Dibera," as one word, which is incorrect. He must be careful to recite two separate words – "Di" and "Bera." Different opinions exist regarding the pronunciation of the word "Chi'r'uteh" in the phrase "Be'alma Di Bera Chi'r'uteh," as according to some views, the letter Chaf has a Dagesh (dot), such that it should be pronounced "Ki'r'uteh." The debate hinges on how to read this phrase. The basic rule is that when any of the letters Bet, Gimmel, Dalet, Kaf, Peh or Tav appears at the beginning of the word, it receives a Dagesh. The exception to this rule is when the preceding word ends with an Alef, Heh, Vav or Yod, in which case the word does not receive a Dagesh. In the case of "Chi'r'uteh," then, it would seem that since the previous word ("Bera") ends with the letter Alef, the Chaf at the beginning of "Chi'r'uteh" should remain without a Dagesh, and thus be pronounced "Chi'r'uteh." Indeed, this is how the word is punctuated in many editions of the Siddur. However, Hacham Ovadia Yosef ruled that the more correct pronunciation is "Ki'r'uteh." He explained that although the previous word ends with an Alef, that word – "Bera" – is not connected to the word "Ki'r'uteh." The word "Ki'r'uteh" means "in accordance with His will," and Hacham Ovadia explained, based on a passage in Masechet Sofrim, that this word modifies not the immediately preceding words, but rather the beginning of Kaddish, when we pray for G-d's Name to be glorified. We pray that His Name should be sanctified and praised "Ki'r'uteh" – in fulfillment of His will. Hence, the word "Ki'r'uteh" stands separate and apart from the words "Di Bera," and so the Heh at the end of the word "Bera" does not affect the letter Chaf at the beginning of the word "Ki'r'uteh." We thus apply the standard rule that a Chaf at the beginning of a word receives a Dagesh, such that the word should be pronounced "Ki'r'uteh." Rav Meir Mazuz (1945-2025) disputed Hacham Ovadia's position. He noted that the Abudarham (Spain, 14 th century) interpreted "Di Bera Chi'r'uteh" to mean, "that He created in accordance with His will." According to this reading, the word "Chi'r'uteh" indeed modifies the immediately preceding words – "Di Bera," such that the letter Chaf should not receive a Dagesh. Rav Mazuz conceded, however, that the passage in Masechet Sofrim indeed implies that "Chi'r'uteh" modifies the earlier part of the sentence, and not the words "Di Bera." In practice, different customs exist. Tunisian communities pronounce the word "Ki'r'uteh," whereas the custom among the communities in Aleppo, Syria was to pronounce it "Chi'r'uteh." Rav Yisrael Bitan writes that Hacham Ovadia, despite preferring the pronunciation of "Ki'r'uteh," acknowledged that those who pronounce it "Chi'r'uteh" have a legitimate basis for this practice. Therefore, each community should follow its custom. Summary: One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words, and not as one word ("Dibera"). Different customs exist regarding the next word – "Chi'r'uteh," as some pronounce the word this way, and others pronounce it "Ki'r'uteh." Each community should follow its custom.

Chelek lamed Alef pg 170- where's my pleasure at ?

Virtual Tehilim Shiur, Congregation Adereth El, Murray Hill

Ches Adar (22:51)

Life Lessons From Divrei HaYamim Alef - Perek 02 - Rebbetzin Shurin by Shapell's Rabbeim

#29 - Addendum to Perek Alef C - Mesilas Yesharim Explained by Shapell's Rabbeim

#30 - Addendum to Perek Alef D - Mesilas Yesharim Explained by Shapell's Rabbeim

Life Lessons From Divrei HaYamim Alef - Perek 01 - Rebbetzin Shurin by Shapell's Rabbeim

Alef.

#27 - Addendum A to Perek Alef - Mesilas Yesharim Explained by Shapell's Rabbeim

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One of the verses in the "Az Yashir" song which our ancestors sang after the miracle of the splitting of the Yam Suf – and which we recite each morning toward the end of Pesukeh De'zimra – is "Mi Chamocha Ba'elim Hashem, Mi Kamocha Ne'edar Be'kodesh." Although both halves of this verse begin with the same two words ("Mi Chamocha"), the pronunciation is not identically the same in both halves. At the beginning of the verse, the correct pronunciation is "Mi Chamocha," whereas in the second half, these words should be pronounced "Mi Kamocha." The phrase "Mi Kamocha" in the second half of the verse marks an exception to a rule of Hebrew grammar. The basic rule is that a Bet, Gimmel, Dalet, Kaf, Peh or Tav at the beginning of a word receives a Dagesh (dot), in which case, in principle, the letter Kaf at the beginning of "Kamocha" should receive a Dagesh, and should thus be pronounced "Kamocha." However, when the previous word ends with a Heh, Vav or Yod – such as the word "Mi," which ends with the letter Yod – the Dagesh is not added. Hence, according to the rules of grammar, the phrase should be pronounced "Mi Chamocha." Nevertheless, the second half of this verse is exceptional, and the Dagesh is, in fact, added to the Kaf, resulting in the pronunciation of "Mi Kamocha." When one recites this verse, he must ensure not to say the words "Hashem Mi Kamocha" rapidly, such that it sounds like he says, "Hashem Micha" – as though declaring that Micha is G-d, Heaven forbid. Micha was the person responsible for creating the golden calf at Mount Sinai, and one must be careful not to imply that he is a deity. Sepharadim make a distinction in their pronunciation between a letter Gimal that has a Dagesh, and a letter Gimal that does not. In the phrase "Am Zu Ga'alta," the Gimal at the beginning of "Ga'alta" receives a Dagesh. According to the rule mentioned earlier, this letter should not receive a Dagesh, because the previous word ("Zu") ends with the letter Vav. The reason why this Gimal nevertheless receives a Dagesh is that without a Dagesh, the word would sound like "Ga'alta" spelled with an Ayin (as opposed to an Alef), which would mean that Hashem is repulsed by Beneh Yisrael, Heaven forbid. Pronouncing the Gimal with a Dagesh makes it clear that the word is "Ga'alta" with an Alef, which means that Hashem has redeemed Beneh Yisrael. A similar exception is made earlier in this verse, in the phrase "Yidemu Ka'aben." The Kaf at the beginning of "Ka'aben" should, in principle, not receive a Dagesh, because it follows a word that ends with the letter Vav. Nevertheless, the Dagesh is added to the Kaf, as otherwise this phrase might sound like "Yidemucha Aben" – "stone silences You," indicating that stone has some kind of power to defeat the Almighty, Heaven forbid. At one point in "Az Yashir," the Egyptians' drowning is described with the words "Salelu Ka'oferet Be'mayim Adirim" – the Egyptians plunged into the water like lead. There is some question as to the implication of the word "Adirim" – "mighty" – at the end of this verse. Several Poskim, including the Mishna Berura, Ben Ish Hai, and Kaf Ha'haim, explain that this word describes the Egyptian warriors who drowned. Accordingly, these Poskim maintain that when reading this verse, one must make a pause between the words "Mayim" and "Adirim," as otherwise it sounds as though one describes the water as being mighty. However, Rav Meir Mazuz (1945-2025) found a poem written by Rav Yehuda Ha'levi (Spain, 1075-1141) indicating that he understood the phrase "Mayim Adirim" to mean "mighty waters," referring to the turbulence of the waters as they descended onto the Egyptians and drowned them. According to this reading, this phrase should be read without a pause between "Mayim" and "Adirim." It is customary to repeat the final verse of "Az Yashir" – "Hashem Yimloch Le'olam Va'ed." One reason this is done is so that we end up mentioning the Name of "Havaya" in this song 18 times, which has special significance. Additionally, the verse is repeated to mark the conclusion of the song. We then recite the Aramaic translation of this final verse ("Hashem Malchuteh Ka'em…") and then the verse immediately following the song – "Ki Ba Sus Pharaoh…"

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

The section of Ashreh, which we recite three times each day, contains the famous verse, "Pote'ah Et Yadecha U'masbi'a Le'chol Hai Rason" – "You open Your hands and willfully satiate every living creature" (Tehillim 145:16). This verse is especially significant, and, in fact, it is one of the reasons why we are to recite this chapter of Tehillim three times each day (Berachot 4b). It must therefore be recited with concentration, and it behooves us to properly understand its meaning. While the verse's meaning is generally straightforward, the final word – "Rason" – requires explanation. This word means "will," that which a person wishes for. What exactly did King David mean when he said that Hashem satiates all living beings "Rason"? One explanation is that Hashem does not just give us a livelihood – but He does so willfully, lovingly. Just as a parent loves giving to his or her children, and wants to give them as much as possible, Hashem similarly loves us and wants very much to give us a livelihood. It is his pleasure, so-to-speak, to sustain us. Others explain "Rason" as referring to our will, the will of the beneficiaries of Hashem's kindness. He fills our needs and grants us what we wish for. There is also another possible interpretation of the word "Rason" in this verse. Very often, financial success results from a person's likeability, his finding favor in other people's eyes. He earns other people's respect and fondness, and it is because of this that they buy his product or solicit his services. It is not always the product itself which attracts buyers; sometimes it's the seller's character and demeanor. The phrase "U'masbi'a Le'chol Hai Rason" thus might refer to G-d's providing a livelihood by granting a person "Rason" – a certain charm and likeability. Hashem often helps a person succeed by giving him this quality whereby he attracts customers and his products or services are eagerly sought after. The scholars of Kabbalah have unearthed numerous additional layers of interpretations underlying this verse. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the vast majority of people should not try to have deep kabbalistic intentions while praying, and should instead ensure to concentrate on the plain, straightforward meaning of the words. Seeking to pray with these deep intentions could lead one to overlook the plain meaning, and the Kaf Ha'haim warns that this could be harmful to the person's Tefila. Nevertheless, there are two relatively straightforward kabbalistic allusions in this verse which are worthwhile for even us to learn and have in mind while reciting it. The first letters of the words "Pote'ah Et Yadecha" – Peh, Alef, Yod – spell a Name of Hashem that is associated with His providing us with Parnasa. Another Name is formed by the final letters of these words – Het, Tav, Chaf. It is recommended, when possible, to have these Names in mind while reciting this verse in the Tefila. If one recites this verse in Ashreh and then realizes that he recited it without Kavana (concentration), then he must repeat it. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If the person realized his mistake before he completed Ashreh, then he simply returns to the verse of "Pote'ah Et Yadecha" and continues from there. If he did not realize his mistake until he began the next chapter of Tehillim ("Hallelu-ya Haleli Nafshi"), then he should complete that chapter and then recite "Pote'ah Et Yadecha…" before beginning the following chapter ("Hallelu-ya Ki Tob Zamra"). Meaning, the verse should be inserted in between the subsequent chapters, and not in the middle of a chapter. If a person realized his mistake only later, after Pesukeh De'zimra, then he should ensure to have Kavana when reciting this verse in Ashreh before U'ba Le'sion. And if he failed to have Kavana also at that point, then he should try again while reciting Ashreh at Minha. Some Poskim maintained that one who did not recite this verse with Kavana and realized his mistake only later should repeat it after the Amida, but Hacham Ovadia Yosef ruled that it suffices to ensure to recite it with Kavana in Ashreh before U'ba Le'sion. The Ben Ish Hai and the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) write that when one needs to repeat this verse, he should begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." From the Shulhan Aruch and other Poskim, however, it appears that it suffices to recite just "Pote'ah Et Yadecha…" This is the view of Hacham Ovadia Yosef, in Yalkut Yosef. Nevertheless, if time allows, it is recommended to begin from "Somech Hashem Le'chol Ha'nofelim." Some noted the distinction drawn by Halacha between one who recites "Pote'ah Et Yadecha" without Kavana, and one who recites the first blessing of the Amida without Kavana. While one of course must endeavor to concentrate throughout the entire Amida, one must minimally have Kavana while reciting the first Beracha. Nevertheless, the Halacha is that if one did not have Kavana during the first blessing, he does not repeat the Amida, because of the likelihood that he will not concentrate the second time, either. When it comes to "Pote'ah Et Yadecha," however, as we have discussed, one who recited this verse without Kavana is required to repeat it. Two explanations are given for this distinction. First, quite simply, it is far easier to concentrate while reciting a single verse, and so there is little reason to think that one who did not have Kavana while reciting this verse during Ashreh will not have Kavana when he repeats it. Additionally, Halacha is always more careful when it comes to the recitation of Berachot, given the prohibition against reciting a Beracha in vain. Therefore, a person who did not have Kavana during the first Beracha of the Amida is told not to repeat the Amida due to the concern that he will not concentrate the second time, and the blessings of the Amida will then have been recited in vain. When reciting a verse from Tehillim, however, there is no such concern, and thus the person should repeat the verse despite the possibility that he will not concentrate. It is customary to open one's hands when reciting this verse, which speaks of Hashem opening His hands to give us our livelihood. This is done to symbolize our preparedness to receive the blessing that G-d bestows. Of course, we do not need to actually open our hands to receive the Beracha, but we nevertheless perform this action as a visual expression of our desire to receive Hashem's blessings. The Ben Ish Hai writes that one should open his hands horizontally, side to side, without lifting them up in the air. Some stand for the recitation of "Pote'ah Et Yadecha," but this is not our practice. Summary: One must have Kavana (concentration) when reciting the verse "Pote'ah Et Yadecha…" in Ashreh during the prayer service. If one realized during Ashreh that he had recited this verse without Kavana, then he must go back to recite it with Kavana, and then proceed from there. If he remembers after Ashreh, then he should add this verse in between chapters of Pesukeh De'zimra. According to some opinions, if the person did not realize his mistake until after Pesukeh De'zimra, then he should repeat the verse after the Amida. Others maintain that he should just ensure to have Kavana during Ashreh before U'ba Le'sion. If one needs to repeat this verse, it is preferable to begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." It is customary to open one's hands while reciting "Pote'ah Et Yadecha." They should be opened only horizontally, side to side, and not lifted in the air.

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