Podcasts about Amida

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.

QUE HACER SI ESTAS EN LA AMIDA Y ESCUCHAS BIRKAT COHANIM- 02 by Rab Shlomo Benhamu

QUE HACER SI ESTAS EN LA AMIDA Y ESCUCHAS BIRKAT COHANIM- 01 by Rab Shlomo Benhamu

Bright on Buddhism - Episode 116 - What are some characteristics of Shingon Buddhist sacred spaces? How do they differ from other Buddhist sacred spaces? How are Shingon sacred spaces influenced by texts and doctrines?Resources: Andreeva, Anna. “Buddhist Temple Networks in Medieval Japan.” Japanese Journal of Religious Studies 47, no. 1 (2020): 11–41.; Bushelle, Ethan. “The Mountain as Mandala: Kūkai's Founding of Mt. Kōya.” Japanese Journal of Religious Studies 47, no. 1 (2020): 43–83.; Collection of Benevolent Deeds (Sazenshū 作善集). By Chōgen 重源 (1121–1206).In Shunjōbō Chōgen shiryō shūsei 俊乗房重源資料集成, ed. Kobayashi Takeshi小林 剛.Tokyo: Yoshikawa Kōbunkan, 1965.; Dobbins, James C. Jōdo Shinshū: Shin Buddhism in Medieval Japan. Religion in Asia and Africa Series. Bloomington: Indiana University Press, 1989.; Goodwin, Janet R. “The Buddhist Monarch - Go-Shirakawa and the Rebuilding of Tōdai-Ji.” Japanese Journal of Religious Studies, The Emperor System and Religion in Japan, 17, no. 2/3 (1990): 219–42.; Horton, Sarah (2004). The Influence of the Ōjōyōshū in Late Tenth- and Early Eleventh-Century Japan, Japanese Journal of Religious Studies 31 (1), 29-54; Inagaki, Hisao. “Esoteric Meaning of Amida.” Pacific World Journal New Series, no. 10 (1994).; Ingram, Evan. “Chōgen's Vision of Tōdaiji's Great Buddha as Both Mahāvairocana and Amitābha.” Japanese Journal of Religious Studies 46, no. 2 (2019): 173–92.; Johnson, Peter Lunde. Land of Pure Bliss: Sukhavati, 2021.; Kainuma, Yoshiko. “Chōgen's Jōdoji Amida Triad and Its Environment: A Theatrical Effect of the ‘Raigō' Form.” Artibus Asiae 74, no. 1 (2014): 97–127.; Kuroda, Toshio. “The Development of the Kenmitsu System as Japan's Medieval Orthodoxy.” Translated by James C Dobbins. Japanese Journal of Religious Studies, The Legacy of Kuroda Toshio, 23, no. 3/4 (1996): 233–69. ; Rosenfield, John. “Introduction: Todaiji in Japanese History and Art.” In The Great Eastern Temple: Treasures of Japanese Art From, edited by Yutaka Mino, 17–31. Bloomington, IN: Indiana University Press, 1986.; Rosenfield, John M. Portraits of Chōgen: The Transformation of Buddhist Art in Early Medieval Japan. Japanese Visual Culture ; Volume 1. Leiden, the Netherlands ; Brill, 2011.; Stone, Jacqueline I. Right Thoughts at the Last Moment–Buddhism and Deathbed Practices in Early Medieval Japan. University of Hawai'i Press, 2016.; Tōdaiji zōryū kuyōki 東大寺造立供養記. Anonymous. In Dai Nihon Bukkyō zen-sho 121, Tōdaiji sōsho 1, ed. Bussho Kankōkai, 47–57. Tokyo: Bussho Kankōkai,1912–1922.; Yen-Yi, Chan, and 晏怡詹. “Revealing the Miraculous: Objects Placed inside the Statue of the Kōfukuji Nan'endō Fukūkenjaku Kannon.” Japanese Journal of Religious Studies 49, no. 1 (2022): 45–88.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Welcome to Daily Bitachon In the last class, we quoted an unbelievable pasuk of Bitachon cited by Rabbenu Yonah in Mishleh 3:26, which wasn't on our previous pesukim list. It's a pasuk in Yeshaya 10:20: ולא יוסיף עוד שארית ישראל ופליטת בית יעקב ל[ה]שען על מכהו No longer will the leftovers of Yisrael and those that are saved from Yaakov rely on the one that's hitting them. Rather, , ונשען על י"י קדוש ישראל באמת" the They'll rely on Hashem, K'dosh Yisrael, the Holy One of Yisrael, b'emet , in truth . We went through different explanations of b'emet , but I want to revisit Rabbenu Yonah, who asks: What does it mean b'emet ? What does it mean to rely on Hashem in truth ? We see similar wording in the pasuk Karov Hashem l'chol kor'av l'chol asher yikra'uhu b'emet —Hashem is close to all those that call out to Him -in truth . Does anyone ever call out to God as a lie ? Says Rabbenu Yonah: B'Emet means bitachon gamur b'lo safek —a complete, absolute reliance without a doubt, that the ' hitting' is not coming from the hitter . It's recognizing without a doubt that they are not the source. That is what he calls b'emet . Beautiful. Then, with Hashem's help, we stumbled on a famous Sefer HaIkkarim in Ma'amar 4 Perek 49, which the esteemed Michael Safdie quotes all the time, but I don't recall him ever connecting it to this pasuk. The Sefer HaIkkarim says: When a person hopes for something, and the person is hoping in a doubtful way—he's not sure if it will come or not—that's going to cause the person to have what he calls תטריד הנפש tatrid hanefesh . It's going to cause, actually, a tirda , preoccupation —when you're not comfortable with yourself. You're hoping, " Is it going to come?" That's one kind of hope. When you're hoping for somebody to have children, that kind of hope is very uncomfortable. That kind of hope is sometimes heartbreaking. But if a person hopes for something that he's guaranteed , he says, like hoping for the sun to come up in the morning—that hope doesn't upset you. That hope doesn't get you down. You're happy because you know it's happening, and you're waiting for it to happen. It's like you know you're getting your tax rebate from the government. You know it's coming; it's in the mail. He says that's the way we are supposed to hope to Hashem: We are hoping to Him with complete bitachon that He will fulfill what I hope for, b'li safek /without a doubt, because He's able to and there's nothing stopping Him. And I shouldn't be hoping to Hashem in a doubtful way like "maybe yes, maybe no." It's not like buying a ticket for the lottery—maybe I'll win, maybe I won't. I'm hoping to win. No . With this type of hope, the bitachon hope, strengthens your heart and makes you happy. Like it says, Chizku v'ya'ametz l'vavchem kol ham'yachalim l'Hashem / strengthen and be courageous in your heart, those that hope to Hashem. Simply, it means that you're supposed to strengthen your heart and then rely on Hashem. But he's saying no—this is a big chiddush - the reliance on Hashem creates the strength chizku v'ya'ametz l'vavchem . Because you know it's going to happen, it gives you strength. This hope, he says, doesn't weaken the heart—it strengthens the heart. And he quotes our pasuk and says it's because the person is Nishan al K'dosh Yisrael b'emet . Rabbeinu Yonah is citing this as the source for a new concept called bitachon b'emet : to rely on Hashem b'emet . And now for the earth-shattering chiddush . Every single day in our Amida we make the bracha Al hatzadikim v'al hachasidim , which is the one that invokes bitachon. It ends with mishan u'mivtach l'tzadikim /The One that the tzadikim rely and lean on. Mishan u'mivtach . Mishan is like a cane called a mish'enet . The Sefer *Avudraham asks: What is the source for this mishan u'mivtach l'tzadikim ? ( as we've said, The Anshei Knesset HaGedola sourced our tefilot from pesukim ) Nothing less than our pasuk of Vnishan al Hashem K'dosh Yisrael b'emet . That's the source—this pasuk! And what do we say in this beracha ? V'ten sachar l'chol habotchim b'shimcha b'emet . Give reward to those who rely on Your name in truth . We never knew—what does that mean, "you rely on Hashem b'emet "? According to Rabbenu Yonah and the Sefer HaIkkarim that are reading it into the pasuk, which is the source of the beracha, it means: Reward those that rely on Hashem with bitachon gamur b'lo safek . *The Avudaraham has a different explanation of v'ten sachar tov l'chol habotchim b'shimcha b'emet . He says: they know the truth of Your name . So the word emet is referrig to understanding of God's name. But we are offering a different explanation: the word b'emet is on the bitachon

The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Abodat Ha'kodesh (listen to audio recording for precise citation), writes that one must make a special effort on Shabuot morning, after staying awake through the night, to pray properly. Many people tend to doze during the prayer service on Shabuot morning, such that they do not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid"a writes that "Yasa Secharam Be'hefsedam" – these people lose their reward for learning throughout the night by failing to pray properly in the morning. After staying awake studying Torah throughout the night, one must make an effort to remain fully awake and alert during the prayer service on Shabuot morning so he can pray properly. It should be noted that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) viewed the period of Sefirat Ha'omer as an extended Tikkun ("repair" of spiritual imperfections in the upper worlds) that begins on the second night of Pesah and reaches its culmination in the Musaf prayer on the first day of Shabuot. Accordingly, the Shaharit and Musaf prayers on Shabuot morning are laden with spiritual significance, and it is critical for one to recite these prayers properly. One who sleeps through these prayers, or does not recite them as he should, runs the risk of forfeiting the spiritual achievements of the entire Omer period. Therefore, it is critical after staying awake on Shabuot morning to muster all one's strength to pray properly on Shabuot morning. One who suspects that he will be unable to remain awake and alert through the end of the Musaf prayer should recite Shema and then take a nap. It is preferable to complete the prayer service later, after sleeping and rejuvenating oneself, than to risk dozing during the Tefila. When is the earliest time for reciting Shaharit on Shabuot morning? Generally speaking, one should not recite the Amida prayer of Shaharit before sunrise (Netz Ha'hama). On Shabuot morning, however, some authorities permit congregations to begin the Amida before sunrise. Since it is very difficult for people to pray properly after remaining awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha'ar Ha'siyun 5). There are many congregations that nevertheless ensure to wait until sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have authorities on whom to rely. Indeed, the practice of Hacham Baruch Ben Haim was to pray the Amida before sunrise on Shabuot morning, and, as mentioned, this practice is perfectly acceptable. This is the ruling of Rabbi Karp in his work Hilchot Hag Be'hag (p. 132; listen to audio recording for precise citation). It should be noted that congregations that recite the Amida before sunrise on Shabuot morning must ensure not to recite Shema before the earliest time for Shema, which occurs approximately 10-15 minutes after dawn. (Generally, however, by the time these congregations reach the Shema prayer, that time has already passed.) Summary: One must make a special effort to remain awake and alert throughout the prayer service on Shabuot morning after remaining awake through the night. If one suspects that he will be unable to remain awake and pray properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service properly. Although the Amida of Shaharit generally should not be recited before sunrise, some congregations have the custom of reciting the Amida on Shabuot morning before sunrise in consideration of the difficulty entailed in remaining awake and alert throughout the prayer service. This is certainly an acceptable practice.

The history and debate behind VeShamru as the preamble to the Friday night Amida

https://rabbiefremgoldberg.org/629-amida-modim-part-25 Tue, 22 Apr 2025 00:20:43 +0000 7000 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When Yom Tob begins on Mosa'eh Shabbat, one may not light the Yom Tob candles until the end of Shabbat. Therefore, a woman must recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before she lights the Yom Tob candles, unless she recited Arbit with the special insert of "Va'todi'enu," which serves as a kind of "Habdala" and formally ends Shabbat. Those who every week follow the view of Rabbenu Tam, and refrain from Melacha until 72 minutes after sundown, should do so also when Yom Tob begins on Mosa'eh Shabbat, and should not light candles until 72 minutes after sunset. When Yom Tob falls on Mosa'eh Shabbat, we combine Kiddush and Habdala, and recite the Berachot in the sequence known by the acrostic "Yaknehaz": "Yayin" ("Boreh Peri Ha'gefen" over wine), "Kiddush" ("Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zmanim"), "Ner" (the Beracha over the candle), "Habdala" (the Beracha of "Ha'mabdil Ben Kodesh Le'kodesh"), and "Zeman" ("She'hehiyanu"). We do not recite the Beracha over spices ("Besamim") when Mosa'eh Shabbat is Yom Tob (Mishna Berura 473:3). The custom in our community is to recite these Berachot while standing. Although we generally sit for Habdala, we nevertheless stand for the recitation of "Yaknehaz," since it is primarily Kiddush, for which we stand. One may recite the Beracha of "Boreh Me'oreh Ha'esh" over the Yom Tob candles, since they were lit for the purpose of illumination. However, if a Yahrtzeit candle was lit in memory of a departed loved one, it should not be used for the Beracha of "Boreh Me'oreh Ha'esh," since it was not lit for illumination, but to honor the memory of the deceased. If the candle was lit with the intention that the light should be used, then one may recite the Beracha of "Boreh Me'oreh Ha'esh" over it. In general, it is preferable to recite the Beracha of "Boreh Me'oreh Ha'esh" over an "Abuka" ("torch"), which means two or more wicks holding a single flame. When Yom Tob falls on Mosa'eh Shabbat, there is a practical problem using a conventional Habdala candle, since one may not extinguish fire on Yom Tob, and thus the candle will have to be left burning until it extinguishes. Therefore, if possible, one should prepare before Shabbat a surface with two wicks with some wax underneath them. These wicks should be lit on Mosa'eh Shabbat from an existing flame, and then the Beracha can be recited over this flame, which will naturally extinguish soon thereafter once all the wax has melted. If one did not prepare these wicks before Shabbat, he should recite the Beracha of "Boreh Me'oreh Ha'esh" over one of the Yom Tob candles. One should not combine two candles together for the Beracha, as it is questionable whether it would then be permissible to separate the candles. On an ordinary Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" – which is a sort of Habdala – in the Amida in Arbit, he does not have to repeat the Amida, because he will in any event recite Habdala. However, if he then ate before reciting Habdala, Hazal imposed a "penalty" requiring this person to repeat the Amida. When Yom Tob falls on Mosa'eh Shabbat, however, one who forgot to recite "Va'todi'enu" and then ate before Habdala does not have to repeat the Amida. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), who explains that whereas "Ata Honantanu" was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), and is thus considered part of the prayer, "Va'todi'enu" was established later, during the time of Rav and Shemuel. As such, "Va'todi'enu" is not an integral part of the Amida, and therefore the "penalty" that applies to one who forget to recite "Ata Honantanu" does not apply to one who forgot to recite "Va'todi'enu." Needless to say, however, one must make every effort to remember to recite "Va'todi'enu" and not to eat before reciting the combination of Kiddush and Habdala.

https://rabbiefremgoldberg.org/628-amida-modim-part-24 Fri, 18 Apr 2025 00:08:17 +0000 6997 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/627-amida-modim-part-23 Wed, 16 Apr 2025 00:05:36 +0000 6996 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On the first day of Pesach, we recite before Musaf the special "Tikun Tal" service, marking the transition to the new season in which we recite "Morid Ha'tal" in place of "Mashiv Ha'ru'ach" in the Amida. We begin reciting "Morid Ha'tal" during Musaf on the first day of Pesach. Somebody who mistakenly recited "Mashiv Ha'ru'ach" instead of "Morid Ha'tal," and realized his mistake only after concluding the Beracha of "Mechayei Ha'meitim," must return to the beginning of the Amida. If somebody is uncertain whether he recited "Morid Ha'tal" or "Mashiv Ha'ru'ach," then during the first month after the first day of Pesach he must assume that he recited "Mashiv Ha'ru'ach," and must therefore repeat the Amida. One can avoid this situation by reciting on the first day of Pesach the passage "Mechayei Meitim Ata Rav Le'hoshi'a Morid Ha'tal" ninety times, thereby training his tongue to recite "Morid Ha'tal." One who trains his tongue in this fashion may then assume that he recited the proper text and will thus not be required to repeat the Amida if he cannot remember which text he recited. Preferably, one who wishes to employ this technique should repeat this passage a hundred and one times, rather than just ninety. The Gemara in Masechet Chagiga (9) comments that studying material one hundred and one times ensures that it will not be forgotten, and thus here, too, reciting the correct text of the Amida a hundred and one times helps guarantee that one will recite the Amida properly. Furthermore, since familiarity is obtained after a month of reciting the new text, it is preferable to recite it one hundred and one times to include not only the ninety daily Amida recitations, but also the recitations of Musaf on Shabbat and Rosh Chodesh. Throughout the festival of Pesach, including Hol Ha'mo'ed, one adds "Ya'aleh Ve'yavo" in Shacharit, Mincha and Arvit. One who forgot to add this paragraph and realizes his mistake only after concluding the Amida must repeat the entire Amida. Hallel is recited throughout the festival of Pesach. However, after the first two days of Pesach (or after the first day in Israel), Hallel is recited "Be'dilug" – meaning, omitting the sections that are omitted on Rosh Chodesh – and without a Beracha. Musaf is recited on each of day of Hol Ha'mo'ed; however, when reciting Musaf on Hol Ha'mo'ed – as opposed to Yom Tov – the words "Yom Tov" are omitted from the phrase, "Yom Tov Mikra Kodesh Ha'zeh." Nevertheless, one who mistakenly recited "Yom Tov Mikra Kodesh Ha'zeh" on Hol Ha'mo'ed is not required to repeat the Amida. The second day of Pesach, or the 16th of Nissan, is the day on which Haman was killed during the Purim story. It is therefore proper to make some commemoration of this event during one's meal on this day, a practice often referred to as "Se'udat Ester." At this meal one should speak words of Torah relevant to Ester and the Purim story, to commemorate the Jews' miraculous salvation that took place on the 16th of Nissan. (Based on Chacham Ovadia Yosef's rulings in Chazon Ovadia – Laws of Pesach, p. 247-249)

https://rabbiefremgoldberg.org/626-amida-modim-part-22 Mon, 07 Apr 2025 23:48:03 +0000 6991 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/625-amida-modim-part-21 Mon, 07 Apr 2025 00:09:09 +0000 6989 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Tanya 9 Nissan Cap 39 Parte 3 -Quem tem acesso a elevação espiritual do atzilut.anulação na amida

https://rabbiefremgoldberg.org/624-amida-modim-part-20 Mon, 31 Mar 2025 19:36:27 +0000 6984 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/623-amida-modim-part-19 Sun, 23 Mar 2025 23:56:59 +0000 6978 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Gemara in Masechet Yoma emphasizes the importance of taking three steps back after completing the Amida, commenting that if one did not do this properly, then it would have been preferable for him not to have prayed at all. In a sense, failing to take three steps back after the Amida almost invalidates the prayer. After stepping back, one recites, "Oseh Shalom Bi'mromav…" The simple understanding of the requirement to take three steps back is that it displays respect and reverence to G-d. After standing in the Almighty's presence, we cannot just leave; this would be disrespectful. We instead reverently step backwards, facing Hashem. We step back first with our left foot, showing that we are reluctant to leave, and we do so starting with our weaker foot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation, based on Kabbalistic teaching. When we stand before G-d and recite the Amida, he writes, we are in the realm of "Asilut." And once we finish, we must pass through the realms of "Beri'a" and "Yesira" to return to our world, the realm of "Asiya." We thus take three steps, corresponding to the three stages of our return to this realm. After one take the three steps back and recites "Oseh Shalom," he remains in place with his feet together until the time for the recitation of "Nakdishach." At that point, one takes three steps forward – starting with his right foot – and keeps his feet together for "Nakdishach." The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that if "Nakdishach" begins immediately after one takes his three steps back, then he should right away take his three steps forward for "Nakdishach," without waiting. If, before "Nakdishach," he needs to step outside, such as to use the restroom, then he does not first take three steps forward. He leaves, and returns to the spot where he was standing, and then takes three steps forward. If one prays privately, and thus "Nakdishach" is not being recited, then after he takes three steps back and recites "Oseh Shalom," he remains in place for the amount of time needed to walk four Amot – approximately 3-4 seconds – and then takes three steps forward, starting with his right foot. The Gemara strongly condemns one who takes three steps forward immediately, without pausing several seconds, as this shows that his three steps back were not taken out of respect and reverence. Ideally, before one begins the Amida, he should ensure that he has enough room to take three full steps – toe to heel – backwards after the Amida. However, the Ben Ish Hai writes, if one does not have enough room to take three full steps back, then he takes three smaller steps. Summary: After one completes the Amida, he takes three steps back, starting with his left foot, recites "Oseh Shalom," and remains in place with his feet together until "Nakdishach," at which point he takes three steps forward, starting with his right foot, for "Nakdishach." If he prays privately, he should wait 3-4 second and then take three steps forward. Ideally, before one begins the Amida, he should ensure that he has enough room to take three full steps – toe to heel – backwards after the Amida. However, if one does not have enough room to take three full steps back, he takes three smaller steps.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Which is the proper way to recite the Amida – silently, or audibly? The Shulchan Aruch writes (101) that when praying the Amida one must move his lips and enunciate the words; thinking the words in one's mind does not fulfill the obligation, as indicating in the verse describing the prayer of Chana, mother of the prophet Shemuel: "Only her lips were moving…" (Shemuel I 1:13). This ruling of the Shulchan Aruch is shared by all authorities. There is, however, disagreement among the authorities as to how loudly the Amida should be recited. The Shulchan Aruch rules that one should recite the Amida softly enough so that those standing near him will not hear his prayer, but loudly enough to allow him to hear his own prayer. Among the Kabbalists, however, we find different traditions in this regard. The Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), in his work "Birkei Yosef" (a commentary to the Shulchan Aruch), records a tradition he heard in the name of students of the Arizal (famed Kabbalist, Israel, 1534-1572) that the Amida must be prayed silently. If one's prayer is even slightly audible, the "Chitzonim" (harmful spiritual forces) are capable of disrupting the prayer's efficacy and preventing it from reaching its destination. By contrast, the Siddur Beit Oveid (in Hilchot Tefila, 75), after recording these comments of the Chid"a, cites a ruling from the Kabbalist Mahari Seruk, a student of the Arizal, that one must pray loudly enough to hear his own prayer. Thus, different traditions exist as to the proper way to recite the Amida according to the Kabbalah. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in his work "Od Yosef Chai" (Parashat Mishpatim, 3; listen to audio for precise citation), rules that the Halacha on this issue depends on the individual's ability to properly pronounce the words and concentrate on his prayer. One who feels that he can accurately enunciate the words and pray with concentration reciting the Amida inaudibly, then he should do so, in accordance with the tradition cited by the Chid"a. If, however, one suspects that he might swallow his words or experience difficulty concentrating unless he recites the Amida audibly, then he should follow the Shulchan Aruch's ruling and pray the Amida loudly enough to hear his words. The Ben Ish Chai adds that his father followed the practice to recite the Amida audibly. Chacham Ovadia Yosef, in his work Halichot Olam (vol. 1, p. 157), writes that the Halacha follows the position of the Shulchan Aruch, that the Amida should be recited audibly. This will enhance his concentration and ability to pronounce the words properly. Of course, those who recite the Amida audibly must ensure to recite it softly enough that only they – and nobody else in the synagogue – can hear their prayer. Summary: According to all authorities, one must recite the Amida with his lips, and not merely think the words in his mind. One should recite the Amida audibly, such that he – but nobody else – can hear his prayer. If he feels capable of properly enunciating the words and concentrating while praying silently, the Ben Ish Chai says to pray silently.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** A number of different applications are available providing the entire text of the Siddur of one's smartphone. Is it permissible to pray using such an application? The Gemara in Masechet Berachot (23) establishes that while praying the Amida, it is forbidden to hold in one's hand certain objects – such as Tefillin, a Sefer Torah, money, and a knife. We find among the commentators two explanations for this Halacha. Rashi explains that the items mentioned by the Gemara are items which one worries about falling, either because they are sacred items, because they might hurt him if they fall, or because they are expensive items which could break or get ruined if they fall. When holding such an item, one's mind is preoccupied, ensuring not to drop it, making it very difficult to concentrate, and for this reason, Rashi explains, Halacha forbids holding such items while praying. The Nimukeh Yosef (Rav Yosef Habiba, Spain, early 15th century) explains differently. In his view, the Gemara chose these examples only because these are common items, and in truth, Halacha forbids holding anything in one's hand while praying the Amida. The Shulhan Aruch (Orah Haim 96) clearly follows Rashi's view, citing the Gemara's ruling and then explaining, "…because a person's mind is on them, so that they do not fall," and this will disrupt one's concentration during prayer. The Mishna Berura (Rav Yisrael Meir Ha'kohen of Radin, 1839-1933) clarifies that according to the Shulhan Aruch, only items which one is worried about protecting, or to ensure that they would not fall on his feet, are included in this Halacha. This would include a baby, who one quite obviously must ensure not to drop, as the Mishna Berura cites from the Hida (Rav Haim David Azulai, 1724-1806). The Mishna Berura then notes that some disagree with the Shulhan Aruch, and forbid holding any item during the Amida, referring, of course, to the Nimukeh Yosef's stringent opinion. The Taz (Rav David Segal, 1586-1667) follows the stringent view of the Nimukeh Yosef. It should be noted that the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1813) maintained that even according to the Shulhan Aruch's view, there is a Misva Min Ha'mubhar (higher standard of Misva observance) not to hold anything at all during the Amida. At first glance, holding a phone which is worth hundreds of dollars, and which could break if it is dropped, would certainly be forbidden according to both opinions. However, the Shulhan Aruch writes in that same chapter that it is permissible while reciting the Amida to hold a Siddur from which one prays, despite the fact that sacred books are generally forbidden to be held during the Amida. Since the Siddur is held for the purpose of Tefila, it does not fall under the prohibition. Holding the Siddur serves to enhance one's ability to pray, rather than compromise his ability to pray, and therefore, this is permissible. This would apply to a smartphone, as well. If one uses the Siddur application on the device, then the device becomes no different from a Siddur, which may be held while reciting the Amida. (Of course, this does not satisfy the "Misva Min Ha'mubhar" not to hold anything during the Amida, as understood by the Shulhan Aruch Ha'Rav, but one who does not know the prayer text from memory must in any event hold a Siddur and thus cannot abide by this standard.) However, this applies on the condition that one first turns off all notifications, and silences the phone. Needless to say, if the phone rings, or if a notification appears on the screen, even for just a moment, this causes a distraction during prayer. Therefore, one must ensure before praying with a smartphone that he disables all functions which could potentially distract him during the Tefila, so that the smartphone at that time serves only as a Siddur. Additionally, although it is permissible to pray from a mobile phone, this should not be done unless it is necessary. Firstly, Rav Gamliel Rabinowitz (contemporary) cites a passage from the Sefer Hasidim warning that one's prayers are not answered if he prays from a Siddur which was published by a wicked person. Quite obviously, we do not know the people who produced any given mobile device. Although this is not a Halachic consideration which would lead us to forbid the use of a mobile device for praying, it suffices to make it preferable to use a standard Siddur. More importantly, using a mobile phone during prayer compromises the aura of sanctity in the synagogue. There is a certain ambiance of holiness and reverence which must characterize a house of prayer, and this ambiance is diminished, at least to some degree, by the sight of a person looking at his phone. Therefore, while it is Halachically permissible to use such a device for prayer, this should be done only when one has no alternative, when he finds himself in a place without a Siddur and he does not know the prayer text from memory. In conclusion, it is worth nothing the famous Halachic dictum, "En Kategor Na'asa Sanigor" – "a prosecutor cannot become a defender." This principle has certain applications for the service on the High Holidays, forbidding the use of certain things which are associated with sins which our nation has committed. But it might also be relevant to the question of using a smartphone for prayer. If one uses his phone for improper activities, such as wasting time, or worse, then it is a "prosecutor" against him, Heaven forbid, which cannot then be used as his "defender" in helping him pray to G-d and ask for His compassion and assistance. Summary: It is Halachically permissible to pray from a Siddur application on one's mobile phone, as long as one disables calls, notifications and all features which could disrupt his prayer. However, it is far preferable to use a Siddur, and a phone should be used only when a Siddur is not available.

https://rabbiefremgoldberg.org/622-amida-modim-part-18 Wed, 19 Mar 2025 23:58:07 +0000 6975 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** There is a prevalent custom among the Sepharadim to gesture with one's hands to the right and to the left before beginning the Amida prayer. The custom is to gesture three times to the individual standing to one's right, and then three times to the person to the left. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records this custom in Parashat Beshalah and writes that this is done for reasons based on Kabbalistic teachings. Additionally, however, the Ben Ish Hai provides a reason on the level of "Peshat" (the simple, straightforward understanding). We describe in the prayer service the procedure by which the angels in heaven praise God, and how the angels would receive permission from one another before beginning the praise, so that the praise would be recited in unison ("Ve'notenim Reshut Ze La'ze"). As we begin our prayer service, we seek to resemble the heavenly angels, and we therefore turn to those standing next to us as though asking permission to begin our prayer, just as the angels do before beginning their praise of God. Rav Haim Palachi (Turkey, 1788-1869), in his Kaf Ha'haim, suggests a slightly different explanation. Just before the Amida service in Shaharit and Arbit, we recall the miracle of the splitting of the sea, and the song of praise sung by Beneh Yisrael after the miracle. We emphasize the fact that the entire nation sang this song of praise in unison ("Yahad Kulam Hodu Ve'himlichu…"). At Minha, too, we recite just before the Amida the verse, "Vi'barech Kol Basar Shem Kodsho" ("All flesh shall bless His holy Name" – Tehilim 145:21), emphasizing the fact that all people join together in praising God. We therefore turn to each other before beginning the Amida as an expression of this theme of joint, collective praise for the Almighty. It should be noted that during Minha and Arbit, these gestures should be made not immediately before the Amida, but rather during the Kaddish, as one answers "Yeheh Shemeh Rabba Mebarach…" This is as opposed to Shaharit, when one should make the gestures just before he begins the Amida prayer. Hacham Ovadia Yosef, in his Halichot Olam, writes that when gesturing during "Yeheh Shemeh Rabba" one must ensure not to become so preoccupied with gesturing that he does not properly concentrate on what he says. Even while gesturing, one should make a point to concentrate on the words of "Yeheh Shemeh Rabba…" Summary: The Sephardic custom is to gesture with one's hands three times to the right and then three times to the left before beginning the Amida. At Shaharit, this is done just before one begins the Amida, and during Minha and Arbit one gestures while reciting "Yeheh Shemeh Rabba" during the Kaddish before the Amida.

https://rabbiefremgoldberg.org/621-amida-modim-part-17 Wed, 12 Mar 2025 00:14:56 +0000 6970 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

At the beginning of this week's parasha , Titzaveh , Bneh Yisrael were commanded to bring שמן זית זך —pure olive oil—to light the menorah . Only the very first droplets from each olive were permitted for this purpose. Chazal tell us that although only 12 hours' worth of oil was placed in the lamps, the flames miraculously burned for a full 24 hours—demonstrating Hashem's presence among the Jewish people. The menorah represented the light of Torah. The Gemara states that whoever wishes to attain wisdom in Torah should face slightly southward while reciting the Amida , because the menorah , which symbolizes Torah wisdom, stood in the southern part of the Beit HaMikdash . The power of Torah is far beyond our comprehension. The Midrash tells us that Shlomo HaMelech constructed ten menorot for the Beit HaMikdash , each with seven lamps, totaling 70 flames—corresponding to the 70 facets of Torah. Chazal further teach that as long as those flames were burning, the 70 nations of the world remained subservient to Am Yisrael . But from the day those flames were extinguished, those nations gained power over us. All of our strength comes from Torah. The Sefer Sas Be'Imratecha records a powerful story about Rabbi Moshe Chevroni, the former Rosh Yeshiva of Yeshivat Chevron . At one point, he wasn't feeling well and went to the doctor for an evaluation. After running tests, the doctor informed him that he had been diagnosed with a serious illness and had only three months left to live. His family and talmidim were devastated. But instead of falling into despair, the Rosh Yeshivah made a firm decision—he would dedicate these final months to learning Torah without interruption , stopping only for the most basic necessities. And so he did. He immersed himself in Torah study, and Baruch Hashem , instead of living for just three more months, he lived for another 20 years. The Steipler Gaon , upon hearing this, remarked in amazement, "Hashem gave him a blow, but instead of breaking from it, he elevated himself—and the merit of his Torah added 20 years to his life." What was even more astonishing was that throughout those two decades, he never required treatments that would prevent him from learning. He continued delivering his regular shiurim and prayed with the yeshiva minyan every single day. The Chozeh of Lublin once had a long line of people waiting to see him for berachot and advice. Suddenly, in the middle of his appointments, he asked everyone to step out of the room for a few moments. Once the room was empty, he locked the door. One of his chasidim , eager to learn from the Rebbe , hid inside the room to see what he was going to do. To his astonishment, he saw the Rebbe take out a Mishnayot and begin learning a perek . Unable to contain his curiosity, the chasid revealed himself and asked, "Rebbe, why did you send everyone out just to learn a perek of Mishnayot?" The Chozeh replied, "The last few people who came to me shared their suffering and begged for salvation. I felt that in order to give them a proper beracha, I needed the strength of Torah within me—so I paused to learn first." All of our great rabbanim who had the power to give berachot drew that strength from their Torah learning and purity of character. We must treasure the Torah we have and use our time wisely to learn it in depth. It provides us with the spiritual energy we need to succeed in this world. Shabbat Shalom.

The 7th of Adar (which this year will be March 7th 2025) marks the Yartzheit of Moshe Rabbenu, and there is a custom among many to observe a fast on this day. The custom to fast on 7 Adar is mentioned already by Maran in the Shulhan Aruch (Orah Haim 580:2). The rationale behind this custom is the fact that it is customary to fast on the Yartzheit of one's primary Rabbi, as the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites (in 568:46) from the Shela (Rabbi Yeshayahu Horowitz, 1558-1630). The Mishna Berura explains that one is obligated to honor his Rav Mubhak (primary Rabbi) even more so than his parent, and thus just as it is customary to fast on a parent's Yartzheit, it is appropriate to fast on the Yartzheit of one's Rabbi, as well. Moshe Rabbenu is, without question, the Rav Mubhak of the entire Jewish people, and it is therefore appropriate to observe a fast on his Yartzheit, 7 Adar. It goes without saying that merely refraining from food and drink is not as important as praying and studying Torah, which are the primary means of Teshuba. Therefore, it is proper on 7 Adar for communities to assemble for Torah classes in observance of this special day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to his Tikkun (service) for 7 Adar, writes that it is also customary to light candles in memory of Moshe Rabbenu on this day. There is a special custom for the Hevra Kadisha (benevolent society) of every community to observe 7 Adar together as a Ta'anit Sibur (communal fast day). They recite Selihot, wear Tefillin at Minha, and conduct the standard Ta'anit Sibur prayer service. Then, after the fast, they have a meal together. The Hevra Kadisha members observe this fast as atonement in case they were neglectful in their sacred duty to give proper respect to the deceased. The Yartzheit of Moshe Rabbenu was chosen as the appropriate occasion for this observance because his burial site remains unknown ("Ve'lo Yada Ish Et Keburato" – Debarim 34:6). Although the fast of 7 Adar is mentioned in the Shulhan Aruch, it is nevertheless preferable to declare a formal acceptance of the fast the previous day, just as is done before a voluntary private fast. If one makes a formal acceptance the day before the fast, he can then add the paragraph of "Anenu" in the Amida on the fast day. The acceptance should be declared on the afternoon of the day before the fast, at the end of the Amida of Minha, just before "Oseh Shalom." The Mishna Berura (562:27) writes that this should preferably be done at Minha Ketana – meaning, during Minha recited in the late afternoon, as opposed to early Minha (Minha Gedola). Certainly, the acceptance should not be made before Minha, and if it is made before Minha, it is ineffective. The proper text of the acceptance, as printed in many Siddurim, based upon the Hid"a (Rav Haim Yosef David Azulai, 1724-1807) in his work Moreh Be'esba (3:186), is, "Hareni Mekabel Alai Ta'anit Yahid Me'alot Ha'shahar Ad Set Ha'kochavim" – "I hereby accept upon myself a private fast from daybreak until nightfall." It is important that one accept the fast of 7 Adar as a private fast (Ta'anit Yahid), and not a communal fast (Ta'anit Sibur). The acceptance is valid even if it was made silently, in one's mind (Shulhan Aruch, Orah Haim 562:6). One should not add the words "Beli Neder" or "Beli Kabala," because he indeed intends to formally accept the fast upon himself. However, one may add a stipulation that he accepts the fast only on condition that he has the physical strength to observe the fast, and that if he feels unable to complete the fast, he will recite the chapter of Tehillim "Mizmor Le'David Hashem Ro'i" and will then be allowed to eat. If one did not make the acceptance during Minha, he may still accept the fast until sundown, and even after sundown, during the period of Ben Ha'shemashot. If one knows that observing a fast will adversely affect the quality of his prayers, or hamper his ability to study Torah properly, then it is preferable not to fast so that he could pray and study to the best of his ability. Similarly, it is improper to fast if this would cause one to feel arrogant and superior to other people. Humility and proper study and prayer are for more valuable than fifty fast days. Therefore, if observing this fast will have an adverse effect on these or other areas of Torah observance, it is far preferable not to observe the fast. Certainly, though, 7 Adar is a very significant day that should be commemorated as such in all communities.

There is a custom among Sepharadim to sing the Piyut (hymn), "Mi Kamocha Ve'en Kamocha" on the Shabbat before Purim. This song is, essentially, a poetic description of the Purim story. It follows the sequence of the Hebrew alphabet, and each line is taken from a verse in Tanach and concludes with the word "Lo." It is remarkable to consider that it was written without the help of computers, and the author cited these verses from memory. Our custom is to sing the first three and last three stanzas before Musaf in the synagogue, and then to sing the entire Piyut at home after the Shabbat meal. Hacham Ovadia Yosef, in his Hazon Ovadia – Purim (p. 351; listen to audio recording for precise citation), elaborates on the history of this hymn and its author, Rabbi Yehuda Halevi. Rabbi Yehuda Halevi was a renowned Spanish scholar and poet who lived around the year 4500 (approximately 1200 years ago), during the times of Rav Yosef Ibn Migash. Hacham Ovadia writes that it has been said about Rabbi Yehuda Halevi, "Hishamer Lecha Ben Ta'azob Et Ha'levi" – "Beware, not to abandon the Levi" – alluding to the fact that we should read and study his works. He is the author of the famous philosophical work Hakuzari, which tells the story of a Jewish scholar who convinced the king of the Khazars about the truth of the Jewish faith. Hacham Ovadia cites the Radbaz (Rabbi David Ben Zimra, Egypt, 1479-1573) as describing the value of this work, and how it is worthwhile for every Jew to study it and "etch it upon the hearts of his children and students." Furthermore, Hacham Ovadia cites from a number of early sources that the story told in Sefer Hakuzari is true, and the king of the Khazars was indeed moved by the scholar's arguments and ultimately converted to Judaism. Some say that the scholar in the story was the one who actually wrote down the events, and Rabbi Yehuda Halevi simply translated that original account into Arabic. It was later translated into Hebrew by Rabbi Shemuel Ibn Tibbon. Hacham Ovadia further relates that Rabbi Yehuda Halevi was a man of great wealth, and he had an exceptionally beautiful daughter. When she reached adulthood, Rabbi Yehuda Halevi's wife was very anxious to see her married, to the point where Rabbi Yehuda Halevi swore that he would give his daughter in marriage to the next Jewish man who came to their home. The next day, the famous Sage Rabbi Abraham Ibn Ezra showed up, dressed in tattered garments, as he was impoverished. The girl was horror-stricken upon seeing Ibn Ezra, and her mother approached Rabbi Yehuda Halevi to plead with him not to allow this man to marry their daughter. Rabbi Yehuda Halevi spoke with Ibn Ezra, who, in his great humility, did not reveal his identity. Rabbi Yehuda then went with Ibn Ezra to the Bet Midrash, and he sat down to compose the Mi Kamocha hymn. The hymn, as mentioned earlier, follows the sequence of the Hebrew alphabet, and when Rabbi Yehuda reached the letter "Resh," he had trouble coming up with an appropriate sentence. At that point, his wife came and urged him to come home to eat, and Ibn Ezra stayed in the Bet Midrash. He peered at Rabbi Yehuda Halevi's work, and made some corrections, and also composed an intricate stanza for the letter "Resh." When Rabbi Yehuda returned, he looked at the paper and realized that this man was Ibn Ezra. He warmly embraced and kissed Ibn Ezra, and told him that he will marry his daughter. Ibn Ezra indeed married Rabbi Yehuda Halevi's daughter, and became wealthy. In the end, Rabbi Yehuda composed his own stanza for "Resh," but in deference to Ibn Ezra, he incorporated his stanza, as well. Hacham Ovadia proceeds to cite Rabbi Shaul Ha'kohen's comment in his work Nochah Ha'shulhan, that the custom in his city, Tunis, was to chant "Mi Kamocha" in the middle of "Az Yashir," just prior to the verse, "Mi Kamocha Be'elim Hashem." It indeed appears that this was Rabbi Yehuda Halevi's intent, as the end of this hymn speaks of the miracle of the Yam Suf, the subject of Az Yashir. Nevertheless, Rabbi Shaul Ha'kohen instituted that it should be recited after the repetition of the Amida, as is customary in most communities, in order not to make an interruption in Pesukeh De'zimra. He notes that the Piyutim recited in the prayer service during the Yamim Nora'im should likewise be recited either before Pesukeh De'zimra of after the repetition of the Amida, and not in the paragraph of Yoser Or, as they are in some communities. The Hida (Rav Haim Yosef David Azulai, 1724-1807), in his work Tub Ha'ayin (18), likewise established that the Piyutim should not be recited until after the repetition of the Amida. In any event, everyone should certainly make a point of following this time-honored custom and sing this Piyut, and, G-d-willing, we should be worthy of singing a "Shira Hadasha" – a new song at the time of the final redemption. Rashi comments that when the Gemara establishes the Halacha of "Mishenichnas Adar Marbim Be'simha" (we increase our joy when Adar begins), this is because Adar ushers in the period of Purim and Pesah, which are holidays of redemption. This is the season when we anticipate our final redemption, as the Sages famously comment, "In Nissan they were redeemed, and in the Nissan we will be redeemed in the future." We thus hope and pray that just as we sing the praises of Hashem now, we will have the privilege of singing His praise after the final redemption, Amen.

https://rabbiefremgoldberg.org/620-amida-modim-part-16 Wed, 05 Mar 2025 23:49:26 +0000 6964 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/619-amida-modim-part-15 Mon, 03 Mar 2025 23:54:22 +0000 6960 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

1)     Can one fulfil the Mitzva of Megila when hearing the reading via a hearing-aid?[1]2)    May we purchase a lease of the grounds of a church to use for our teen-camp?[2]3)    At Maariv, the 10th man left during the Amida. Doesthe Chazan say Kaddish Tiskabel?[3]4)    Due to my chronic thirst, I often wake up in middle of my sleep to sip some water. Do I have to wash Negel Vasser before drinking? Say the brocho על נטילת ידים? Even if not: what about saying the brocho שהכל in the presence of used Negel Vasser?[4]5)    I have an electrical pump to draw water from large water-bottles. Do I need to toivel it before use?[5]6)    One occasional Shul-goer thought his name was Michoel, similar to his civil name Michael. He now sees in his Bris-certificate that he was named Elimelech. How should he now be called to the Torah? Does his wife's kesuba need to be redone?[6]7)    Sefer dedicated for Pesukim for names:[7]8)    Feedback on pesukim for the name Dovber:[8]9)    Feedback on when the 10th of Shevat was on a Friday, that the Rebbe זי"ע delivered a Maamor between Kabolas Shabbos and keGavno:[9]10)  Feedback on discussion of Negel Vasser: Why don't we alternate hands when washing Netilas Yodayim for bread?[1] בס' שלחן מנחם(ח"ג ע' שיט) דן אודות מיקרופון וטלפון. אך הוא הדין למכשיר-שמיעה, ראה פסקיתשובות סי' תרפט ס"ג.[2] ראה ש"ךיו"ד סי' קנא סקי"ז בשם הרא"ש – לגבי השכרת בית לגוי והגוי יביאלתוכו האליל שלו, דמותר – כי בדיניהם שכירות ליומא הוי כמכר, ונכרי לדידי' קמעייל.וא"כ ה"ה לנדו"ד, שע"י שכירות השטח מהם, פקע ממנו דין חצר שלעבודה זרה. לכן לא שייך בנידון דידן הא דאסור ליכנס לחצר של ע"ז (יו"דסי' קמט ס"ב). [3] ראה שוע"רסי' נה ס"ד. [4] ראה  בסדור החדש [ע' יח הע' 70] שיש צדדים להקל, ומ"מ אםאפשר - יטול ידיו ג"פ, בלא ברכת ענט"י. [ויראה שלפני השינה יכין מספיקמים לנטילה זו וגם לנטילה בעת הקימה בבוקר]. ולענין ברכת 'שהכל' בנוכחות מי נטילהזו, יש להקל, כי י"א שא"צ לנטילה זו, וי"א שאין צריך ליזהר מלברךבנוכחות נעגל וואסער - ראה פסקי תשובות סי' ד אות יג.[5] מבוארברמ"א יו"ד סי' קכ ס"ז שהמשפך צריך טבילה. וא"כ ה"ה בברזזה. וראה ס' טבילת כלים פי"א ס"כ וקמ* ובהע' קיב שם. בנדו"ד יתקלקלע"י השקעת הכלי מים, אז יש לתתו לנכרי ולשאלו ממנו בחזרה. וראה בזה הערתהר"ג ליברמן נ"י – בס' נתיבים בשדה השליחות ח"ג ע' 48.  [6] דן בזה ו). [7] פסוק ליפסוקיך, נצרת-עילית תשנ"ב, מאת הרה"ת חיים צבי קניג ע"ה.[8] אגרות קודש כ"ק אדמו"ר הריי"צ נ"עח"א ע' שצ. תודה להר' לוי יצחק ברא"ל שי' ברש"ב ע"ה ראסקין.[9] יומן ר' הירשל שיפרין נ"י ושל ריל"ג ע"ה(תודה להר' ש"י גרינבוים נ"י). 

https://rabbiefremgoldberg.org/618-amida-modim-part-14 Sun, 02 Mar 2025 23:44:20 +0000 6959 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

The first day of Adar can fall on either Shabbat, Monday, Wednesday or Friday; these are the only days of the week on which the first of Adar can occur. These four days are represented by the acrostic "Zabdu," which consists of the letters Zayin (referring to Shabbat), Bet (referring to Monday), Dalet (referring to Wednesday) and Vav (referring to Friday). This year (5785/2025), of course, the first of Adar falls on Friday. Our Hachamim teach us that the twelve months correspond to the twelve possible configurations of the divine Name of "Havaya." This Name has four letters, which can be arranged in twelve different sequences. Each of the months is under the influence of one such configuration. The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that when one recites the middle Beracha of the Amida of Musaf on Rosh Hodesh – the Beracha that concludes, "Baruch Ata Hashem Mekadesh Yisrael Ve'Rasheh Hodashim" – he should have in mind the configuration that corresponds to that month. The configuration of the month of Adar is Heh-Heh, followed by Yod-Vav. This sequence is alluded to in Yaakob's blessing to his son Yehuda before his death, in which he says, "Oseri La'gefen Iro Ve'la'soreka Beni Atono" (Bereshit 49:11). The final letters of the words "Iro Ve'la'soreka Beni Atono" are "Heh," "Heh," "Yod," "Vav," alluding to the configuration of God's Name that corresponds to the month of Adar. One should have this configuration in mind when reciting the middle Beracha of the Amida of Musaf on Rosh Hodesh Adar. This Kavana (intention) is especially significant. The Hachamim teach us that the two Heh letters in the divine Name represent the attribute of "Din" (judgment), which is the "female" aspect of the Name. The other two letters – Yod and Vav – signify divine Mercy, the "male" aspect. When a month's configuration begins with the two Heh letters, that month is, in its purest form, under the influence of "Din." Therefore, the month of Adar, which is under the influence of Heh-Heh Yod-Vav, is, at its core, under the power of divine judgment. However, as we know from the Megila, there is the possibility of "Ve'nahafoch Hu," of reversing the power of harsh judgment to mercy through prayer, repentance, fasting and charity. Even though the essence of Adar is under the influence of "Din," it is within our power to reverse the influence to that of divine compassion. This concept is alluded to in Megilat Ester, in the seemingly peculiar decree proposed by Memuchan, an advisor of King Ahashverosh. After Vashti disobeyed the king, Memuchan – who, according to one view in the Gemara, was the prophet Daniel – suggested that the king issue a decree that all husbands in the empire should assert authority in their homes: "Lihiyot Kol Ish Sorer Be'beto" (Ester 1:22). It is possible that Daniel saw through his prophetic vision that the attribute of "Din," which is the "female" aspect of the divine Name, was gaining strength and posed a threat to the Jewish people. He sought to reverse this dangerous situation by requiring the husbands, the males, to assert their authority, thus bolstering the power of the "male" aspect of the Name, the attribute of kindness and compassion. Sure enough, his efforts were successful and the harsh judgment of Adar was transformed into mercy for the Jewish people. Thus, although the month of Adar is represented by a configuration beginning with Heh-Heh, and should therefore be a month of judgment, we are able to transform the nature of this month and bring upon ourselves divine compassion through our repentance and good deeds.

https://rabbiefremgoldberg.org/617-amida-modim-part-13 Wed, 26 Feb 2025 23:39:06 +0000 6957 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/616-amida-modim-part-12 Tue, 25 Feb 2025 23:34:42 +0000 6953 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/615-amida-modim-part-11 Mon, 24 Feb 2025 23:27:38 +0000 6951 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/614-amida-modim-part-10 Mon, 17 Feb 2025 23:32:46 +0000 6948 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/613-amida-modim-part-9 Thu, 13 Feb 2025 23:24:59 +0000 6943 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/612-amida-modim-part-8 Thu, 13 Feb 2025 00:20:06 +0000 6942 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/611-amida-modim-part-7 Mon, 10 Feb 2025 23:36:08 +0000 6937 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/610-amida-modim-part-6 Sun, 09 Feb 2025 23:38:46 +0000 6936 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

If three people ate together, and two of them forgot that they needed to conduct a Zimun, and recited the first three words of Birkat Ha'mazon – "Baruch Ata Hashem" – before realizing their mistake, it is questionable whether or not they should continue reciting Birkat Ha'mazon. Seemingly, they should be able to correct their mistake by reciting the words "Lamedeni Hukecha," such that they would have recited the complete verse in Tehillim, "Baruch Ata Hashem Lamedeni Hukecha." This strategy is used when a person begins reciting a Beracha which he is not supposed to recite, and realizes his mistake after reciting the words "Baruch Ata Hashem." In order to avoid reciting a "Beracha Le'batala" (Beracha in vain), he should recite the words "Lamedeni Hukecha" so that he will have recited a verse from Tehillim, and not an unwarranted Beracha. It would appear that this strategy can also be used by people who mistakenly began reciting Birkat Ha'mazon before a Zimun. They can, seemingly, correct their mistake by reciting "Lamedeni Hukecha" so that they will not be considered as having begun Birkat Ha'mazon, and thus a Zimun can still be recited. However, the validity of this course of action depends on a question raised – and left unresolved – by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayakhel. He addresses the case of one who began reciting the Amida for Minha, and after reciting the first three words – "Baruch Ata Hashem" – he heard Kaddish being recited. The question becomes whether he should recite "Lamedeni Hukecha" so that he will be considered as having not yet begun the Amida and thus can respond to Kaddish. While at first there seems to be no reason not to allow this, the Ben Ish Hai is uncertain, as it is possible that the recitation of "Lamedeni Hukecha" was instituted as a solution only to avoid a "Beracha Le'batala." In a case where there is no "Beracha Le'batala" at stake, and one wants to discontinue the Beracha he had begun so that he can perform a different Misva – such as answering Kaddish – it is questionable whether it is proper to discontinue one's Beracha by reciting "Lamedeni Hukecha." (The Ben Ish Hai does say, however, that if one heard Kaddish after reciting "Adon-nai Sefatai Tiftah…" before beginning "Baruch Ata Hashem," then he can answer Kaddish and then begin the Amida anew afterward.) This question of the Ben Ish Hai is relevant also in the case of people who began reciting Birkat Ha'mazon and then realized that they need to recite a Zimun. It is uncertain whether they should recite "Lamedeni Hukecha" so a Zimun can be recited, or simply continue with Birkat Ha'mazon without a Zimun. Summary: If people began reciting Birkat Ha'mazon without conducting a Zimun, and they realized their mistake after reciting the words "Baruch Ata Hashem," it is uncertain whether they should discontinue Birkat Ha'mazon by reciting the words "Lamedeni Hukecha," or simply continue with Birkat Ha'mazon without a Zimun.

https://rabbiefremgoldberg.org/609-amida-modim-part-5 Thu, 30 Jan 2025 23:52:13 +0000 6933 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/608-amida-modim-part-4 Wed, 22 Jan 2025 23:26:57 +0000 6927 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/607-amida-modim-part-3 Tue, 21 Jan 2025 23:17:14 +0000 6923 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/606-amida-modim-part-2 Thu, 16 Jan 2025 23:15:03 +0000 6920 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/605-amida-modim-part-1 Wed, 15 Jan 2025 23:07:43 +0000 6919 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/604-amida-v-sechezena-eineinu-part-5-of-5 Tue, 14 Jan 2025 23:37:59 +0000 6916 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

During these days of Chanukah, we are celebrating the fact that we have freedom to serve Hashem as we please. The Yevanim made harsh decrees that prevented the Jewish People from being able to perform mitzvot until Hashem came and saved them from their hands. We know that man has no control in this world, and the Greeks had absolutely no power to harm. It was only because Hashem decreed that those persecutions should take place that the Greeks had any ability to make those decrees. The question is why did Hashem bring it about that His People should be deprived of being able to keep the Torah and mitzvot? The Bach writes in Hilchot Chanukah , it's because the Jews themselves became lax in their performance of the mitzvot . They did not value the mitzvot the way they should have, and that's why Hashem took away their opportunity to perform them. Mitzvot are the most precious commodities in the entire world. It is our greatest zechut to be able to perform them and it is not a given that whenever we decide we are ready to do them, they will be available to us. We have to value and appreciate the mitzvot to have the zechut to perform them. When the Jews were willing to be moser nefesh and even fight, at the risk of their lives, to get back that freedom to perform mitzvot, that is when Hashem made miracles for them and happily gave them back their treasured zechut . Hashem wants every single Jew to do every mitzvah the best way possible, but He doesn't just give us spiritual gifts for nothing. This is the one area in life where we have to perform. We have to have a strong will to want to do the Mitzvot and be ready to put in the efforts to fulfill them. Then Hashem will open the doors for us and give us the opportunities to perform them. I was getting ready to start learning with a young man named Shlomo the other day, right after finishing preparing for a class on the Amida . When he sat down, I asked him what a certain line meant in the Amida . They were some difficult words and he wasn't one hundred percent sure, so I proceeded to tell him the beautiful explanation that I had just read. After hearing that explanation, he smiled from ear to ear. He said, "I wish I knew the deeper meaning of all the words of the Amida . I really need to find time to do it." The very next day, he walked in and said, "You are not going to believe what happened this morning. When I was taking out my tefillin , I accidentally pulled out a small pamphlet that had on it a summary and explanations of every beracha in the Amida in English from Rav Avigdor Miller, zatzal . It had been there for almost two years, and I had completely forgotten that I ever put it there." He was so happy to show it to me. I told him, "This is unbelievable. When you said you wanted to learn more about the Amida, and were ready to do something about it, Hashem practically put this pamphlet right in your lap to start you off." The hashgacha here is amazing. For almost two years he has been opening that bag every morning and never noticed the pamphlet once. And now, when he expressed interest in learning about it, he "accidentally" pulled it out. Hashem wants everyone to know everything. He wants to help us so much with our Torah and mitzvot, but we have to make the first move. This is our job in the world. The more we want, the more He'll give us. But we have to really want first; and it has to be sincere. If someone really wants to become better in Mitzvot , he'll even pray to Hashem for His help in accomplishing it and that is the most beautiful tefila . May Hashem help us all use the potential that He gave us to fulfill our roles in His avodat hakodesh .

What you resist persists. Buddhist strategies for acceptance and equanimity.Ofosu Jones-Quartey, a meditation teacher, author, and musician hailing from the Washington DC area brings over 17 years of experience in sharing mindfulness, meditation and self-compassion practices with the world. Holding a bachelor's degree from American University and certified by the Mindfulness Meditation Teacher Certification Program, Ofosu is a graduate of the Teleos Coaching Institute and is the male voice on the Balance meditation app, reaching over 10 million subscribers. Ofosu leads meditation classes and retreats nationwide, having taught and led retreats at the Insight Meditation Community of Washington, The Insight Meditation Society, Spirit Rock, Brooklyn Zen Center, Cleveland Insight, Inward Bound Mindfulness and more.As an accomplished hip hop artist under the name “Born I,” Ofosu released the mindfulness-themed album “In This Moment” in 2021. His most recent album is “AMIDA”, a spiritual, Lo-Fi Hip Hop album exploring life, death and his Buddhist faith.Beyond music, Ofosu is an author. His self-published children's book “You Are Enough” debuted in 2020 and his next work “Love Your Amazing Self” via Storey Publishing in 2022. Ofosu's latest book: “Lyrical Dharma: Hip Hop as Mindfulness” will be released in 2025 via Parallax Press. You can pre-order the book here.Ofosu lives in Rockville, Maryland, with his wife and four children.Cara Lai has worked as an artist, wilderness guide, social worker, and therapist before becoming a full time meditation teacher. She teaches teens and adults at Spirit Rock, Insight Meditation Society, and Ten Percent Happier.To find out more about what Cara does, you can go to her website, www.caralai.org – where she's got some online meditation classes, including one called Meditate Your Face Off. She also has a monthly class for parents, co-led by Ofosu Jones-Quartey.Speaking of podcasts, Cara also co-hosts a podcast called Adventures in Meditating (For Parents), along with Jess Morey and Jon Roberts.Cara lives in Vermont with her husband and their 2-year-old son.Related Episodes:The Upside of Desire | Cara Lai Can You Get Fit Without Self-Loathing? | Cara Lai Rewire How You Talk To Yourself | Ofosu Jones-QuarteyWhat It's Like To Do A Year-Long Silent Meditation Retreat—By Yourself | Cara LaiSign up for Dan's weekly newsletter hereFollow Dan on social: Instagram, TikTokTen Percent Happier online bookstoreSubscribe to our YouTube ChannelOur favorite playlists on: Anxiety, Sleep, Relationships, Most Popular EpisodesFull Shownotes: https://happierapp.com/podcast/tph/cara-ofosu-848See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.