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There is an ancient custom to add to the morning Pesukeh De'zimra service the recitation of "Az Yashir," the jubilant song of praise which Beneh Yisrael sung after the miracle of the splitting of the sea. We begin the recitation two verses earlier, with "Va'yosha Hashem…" (Shemot 14:30). This practice appears already in the Siddur of Ram Amram Gaon (Babylonia, 9 th century), though the Rambam does not include this recitation in his text of the prayer service. Regardless, it has been accepted to recite "Az Yashir," and the Arizal and others revealed the great spiritual benefits of this practice. Some suggested that the daily recitation of "Az Yashir" is included in the song's introductory verse, which tells that Beneh Yisrael sang this song "Le'mor" – literally, "to say." This alludes to the fact that this song was written to be sung not only at the shores of Yam Suf, but also for all generations, each day, and even in the times of Mashiah, when we will continue to sing this song to praise Hashem for the miracles He has performed. So significant is the daily recitation of "Az Yashir" that the Midrash Shoher Tob teaches that one who sings this song with Kavana (concentration) is cleansed from his sins. This is inferred from the Torah's account of Moshe leading Beneh Yisrael away from the shores of the sea after they sung this song – "Va'yasa Moshe Et Yisrael Mi'Yam Suf" (Shemot 15:22), which the Midrash explains to mean that the people were brought away from their sins at the sea. Before the miracle, when Beneh Yisrael found themselves trapped by the Egyptian army, they complained bitterly to G-d. Their joyous singing of "Az Yashir" had the effect of atoning for their inappropriately angry protests. By extension, anyone who reenacts our ancestors' jubilant singing of "Az Yashir" is likewise absolved of his wrongdoing. The work Solet Belula instructs that one should sing "Az Yashir" with the Te'amim – the cantillation notes with which this section is chanted when it is read from the Torah in the synagogue. Indeed, the custom in our Syrian community is that the Hazan chants "Az Yashir" with the Te'amim. On the two occasions when the section of "Az Yashir" is included in the congregational Torah reading – namely, Shabbat Parashat Beshalah (Shabbat Shira) and on Shebi'i Shel Pesach – it is customary for the congregation to chant "Az Yashir" all together during Pesukeh De'zimra, with the Te'amim. Several sources teach that whenever a person finds himself in a challenging situation, where he faces a difficult problem, he should read "Az Yashir" with Kavana. This recitation can help "split the sea" for him, bringing him the salvation he needs just as G-d split the sea for our ancestors to rescue them from the pursuing Egyptians. One should recite "Az Yashir" with genuine feelings of joy. We evoke these feelings by taking a moment to reflect on the miracles that G-d performed for our ancestors and the miracles He performs for us even today, protecting us from harm, providing our needs, and helping us achieve what we set out to do. Some Poskim maintained that the joyous "Az Yashir" song should not be recited in a house of mourning. The widespread practice, however, is to recite it even in a house of mourning. Some have the custom to stand during the recitation of "Az Yashir," but our custom is to recite it while seated.

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 heart of the Pesukeh De'zimra section consists of the final five chapters of Tehillim, each of which begin and end with the word "Halleluy-ah." While all five of these chapters are significant, the third and fifth chapters (Psalm 148 & Psalm 150) – "Halleluy-ah Halelu Et Hashem" and "Halleluy-ah Halelu Kel Be'kodsho" – are the most important. Therefore, if a person arrives late, and is unable to recite all five chapters, he should try to recite at least these two. We present here a number of insights into these chapters in order for us to get a glimpse of the unlimited depth and countless layers of meaning underlying the words. In the first of these chapters, we proclaim, "Ahalela Hashem Be'hayai, Azamera L'Elokai Be'odi" – "I shall praise G-d in my lifetime; I shall sing to my G-d while I still exist." The word "Be'hayai" ("in my lifetime") has been understood to mean when we are still healthy and functioning. As long as we are physically capable of speaking and giving praise to the Almighty, we are obliged to do so. Rav Chaim Brim (Jerusalem, 1922-2002) noted the implication of this verse that one of the most important things in life, one of our most central obligations, is to give praise to Hashem. Among the purposes of our existence here in this world is to recognize Hashem's goodness, to express our gratitude, and to sing His praises. If a person would be asked what he would do if, after his passing, he could be resurrected for five minutes, his response should be that he would use this time to praise Hashem. This concept is emphasized further in the next chapter, which begins, "Halleluy-ah Ki Tob Zamera L'Elokenu" – we should praise Hashem because "it is good to sing to our G-d." One of the greatest privileges we have is the opportunity to praise Hashem each and every day. The fourth of these five chapters exclaims, "Shiru L'Hashem Shir Hadash" – "Sing a new song to G-d." This verse uses the masculine term for song – "Shir" – as opposed to the feminine form – "Shira." The difference between the masculine and feminine form is that the feminine form implies succession, that there will be other songs, just as a woman produces children, whereas the masculine form refers to a song that does not produce more songs. The masculine term "Shir" is used in this Psalm because it speaks of the final song, the song that we will sing at the time of Mashiah's arrival. Indeed, the end of this chapter talks about G-d taking revenge from Israel's enemies – "La'asot Nekama Ba'goyim" – as it refers to the final redemption, when our enemies will be vanquished. The final of these chapters, "Halleluy-ah Halelu Kel Be'kodsho" – concludes with the verse, "Kol Ha'neshama Tehalel Y-ah Halleluy-ah" – "Every soul shall praise G-d, Halleluy-ah" – and it is customary to recite this concluding verse twice. One of the reasons given is that by repeating this verse, we end up recite the verb "Hallelu"/"Tehalel" twelve times, an allusion to the custom to recite Hallel on Rosh Hodesh, at the beginning of each of the twelve months of the year. The Arizal taught that the first letters of the words "Kol Ha'neshama Tehalel" – Kaf, Heh and Tav – spell a Name of Hashem associated with protection from danger. Having this intention while reciting these words can help protect a person from harm. It is likewise recommended to recite these words with this intention anytime one fears some sort of danger. The Arizal noted that this also helps protect pregnant women from miscarriage. Rav David Abudarham (Spain, 14 th century) writes that the Pesukeh De'zimra service is constructed in a manner that corresponds to the "Asara Ma'amarot" – the ten pronouncements through which G-d brought the world into existence. Pesukeh De'zimra begins with the blessing of Baruch She'amar, which corresponds to the first pronouncement. It is followed by Mizmor Le'toda – which parallels the second pronouncement, that of "Va'yehi Or" ("There shall be light"), and so on. The chapter of "Halleluy-ah Halelu Kel Be'kodsho" corresponds to the final pronouncement, the creation of Adam, and thus concludes, "Every soul shall praise G-d," emphasizing the point that the human being is the only one among the world's creatures capable of giving praise to G-d. After completing these five chapters of Tehillim, we recite four verses: "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53); "Baruch Hashem Mi'sion, Shochen Yerushalayim…" (Tehillim 135:21); "Baruch Hashem Elokim Oseh Niflaot Le'bado U'baruch Shem Kebodo Le'olam…" (72:18-19). The first of these verses marks the conclusion of the third of the five books of Tehillim, and the fourth and fifth verses mark the conclusion of the second book. We thus recite these verses as a fitting conclusion to our recitation of Tehillim in Pesukeh De'zimra. Additionally, the first verse has five words, corresponding to the congregation's five-word response to Barechu – "Baruch Hashem Ha'meborach Le'olam Va'ed." The second verse consists of six words, alluding to the six words of the verse "Shema Yisrael Hashem Elokenu Hashem Ehad." Finally, the third and fourth verses contain a total of 19 words, paralleling the 19 blessings of the Amida prayer. The first and final verses conclude with "Amen Ve'amen." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explains that the word "Amen" is repeated to affirm the eternal truth of our praise of Hashem, both in this world and the next. One should not add other chapters of Tehillim or other verses in Pesukeh De'zimra. For example, if somebody completed Pesukeh De'zimra before the Hazan, he should not add recitations while he waits for the Hazan to finish. Neither should a person repeat any of the text of Pesukeh De'zimra. Even if one realized that he had recited Pesukeh De'zimra without Kavana (concentration), he should not repeat it. (The exception is the verse "Pote'ah Et Yadecha U'masbi'a…" which should be repeated if it was recited without Kavana, as we discussed in a previous installment.)

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.

After completing the paragraph of Yehi Chebod, one should proceed immediately to the recitation of Ashreh. Ashreh consists of the 145 th chapter of Tehillim – "Tehila Le'David" – which is introduced by two other verses from Tehillim: "Ashreh Yosheveh Betecha…" (84:5) and "Ashreh Ha'am She'kacha Lo…" (144:15). While one must of course avoid interruptions at any point during Pesukeh De'zimra, the Kabbalists taught that one must be especially careful not to make any interruption between the end of Yehi Chebod and the beginning of Ashreh. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) ruled that if one hears Kaddish right when he concludes Yehi Chebod, then he should respond to Kaddish but then repeat the final three verses of Yehi Chebod so he can connect the end of Yehi Chebod with Ashreh without any interruption. Alternatively, if one hears during his recitation of Yehi Chebod that Kaddish will soon be recited, he should pause in the middle of Yehi Chebod so he can respond to Kaddish then, and not at the end of Yehi Chebod. Hacham Ovadia Yosef disagreed, and maintained that responding to Kaddish does not constitute a Hefsek (interruption). In his view, then, if one hears Kaddish between Yehi Chebod and Ashreh, he responds to Kaddish and then proceeds to Ashreh as usual. Summary: It is critically important to proceed to Ashreh immediately after concluding the recitation of Yehi Chebod. According to some opinions, if one hears Kaddish between Yehi Chebod and Ashreh, then although he should respond to Kaddish, he should repeat the final three verses of Yehi Chebod before beginning Ashreh. Others disagree and maintain that the person in this case simply proceeds to Ashreh as usual.

In Depth Halacha Siman 253 Sif 3 Chazarah

In-Depth Halacha Siman 253 Sif 3-5 Nesinah L'Chatchilah

Rabbi Shalom Rosner delivers part two of a shiur on Maaseh Shabbat from Volume 22 of the Tzurba M'Rabanan series. Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

Rabbi Shalom Rosner delivers part one of a shiur on Hotza'ah from Volume 22 of the Tzurba M'Rabanan series. Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

In this shiur, delivered in Midreshet Moriah at a Yom Iyun on Halacha, Rav Burg explains the value of a halachik life and why we have a hard time maintaining our commitment to halacha. Rav Burg also addresses the beauty of imperfection when we inevitably fall short of our commitments.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Each morning, immediately after Baruch She'amar, we recite the 100 th chapter of Tehillim – Mizmor Le'toda, the Psalm that was sung during the offering of the Korban Toda (thanksgiving sacrifice) in the Bet Ha'mikdash. Several explanations have been given for why this chapter was incorporated into our daily prayer service. One reason is that we recite this chapter to express gratitude for the creation of light which we enjoy anew each morning. The Kab Ha'yashar (Rav Tzvi Hersh Kaidanover, d. 1712) explains that we thank Hashem for the daily miracles He performs for us without us even knowing. We are all aware of many things that Hashem does to help and protect us, but there are also countless occasions when we are helped in ways we know nothing about. We'll never know about the germs in the air that we do not inhale, or the looming threats that were neutralized before affecting us. We therefore recite Mizmor Le'toda each morning to acknowledge that our debt of gratitude to the Almighty is far greater than what we can imagine. Another reason is that this chapter contains the famous verse, "Ibdu Et Hashem Be'simha," urging us to serve Hashem joyfully. This chapter is meant to put us in a state of genuine Simha (joy) as we begin to recite Pesukeh De'zimra. What's important is not just what we say, but how we say it. If we speak Hashem's praises feeling unhappy, then we are not properly fulfilling our obligation. And so we recite "Ibdu Et Hashem Be'simha" right at the outset of Pesukeh De'zimra to put ourselves in the proper frame of mind for this section of praise. Yet another reason for reciting Mizmor Le'toda is that this recitation serves as our own Korban Toda. In the times of the Bet Ha'mikdash, a person would bring this sacrifice after being saved from a perilous situation – specifically, after being rescued from captivity, after recovering from a serious illness, after a sea voyage, or after traversing a desert. We all experience these situations in various forms, and thus in the absence of the Bet Ha'mikdash, when we are unable to offer this sacrifice, we instead recite Mizmor Le'toda, the chapter which was sung during this offering. For this reason, some Kabbalists maintained that one should stand while reciting Mizmor Le'toda, just as one would stand during the offering of his sacrifice. We, however, follow the practice taught by the Arizal to recite Mizmor Le'toda sitting. We are not actually reenacting the offering of the Korban Toda – as evidenced by the fact that we recite it even on days when this sacrifice could not be brought, such as on Pesach (since this sacrifice included leavened bread). This recitation merely commemorates the sacrifice, and so we do not need to stand. The Shulhan Aruch writes that Mizmor Le'toda should be sung in a pleasant melody. This is not commonly done, and Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012) is said to have left unanswered the question of why this is the case. Others suggested different theories to justify the widespread practice not to sing this chapter. Rav Haim Kanievsky (1928-2022) said that the Shulhan Aruch perhaps meant not that this chapter should actually be sung, but rather that it should be recited slowly. Others explain that it should be recited with joy, but not necessarily in a melody. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) writes that we do not know the correct tune to sing, and so we recite this chapter instead of singing it. These reasons were suggested in defense of the custom not to sing Mizmor Le'toda, but it seems clear that if one can, it is preferable to sing this chapter. Rashi, commenting to the opening verse of Parashat Hayeh-Sara, tells us that "Bat Kuf Ke'bat Chaf" – Sara at the age of 100 was no different from the way she was at age 20. Some have explained this remark as an allusion to two very different chapters of Tehillim that we include in our morning prayer service: Mizmor Le'toda – the 100 th chapter, and La'menase'ah Mizmor Le'David Ya'ancha Hashem – the 20 th chapter. Mizmor Le'toda, as discussed, is a song of thanksgiving, whereas La'menase'ah is a desperate plea for help during times of distress. Rashi's comment alludes to us that Sara Imenu treated "chapter 100" no different than "chapter 20" – meaning, she thanked Hashem for all the goodness He bestowed upon her no less than she begged for help during times of hardship. As important as it is to always turn to Hashem for His assistance and to fill our needs, it is no less important to say "Mizmor Le'toda," to thank Him from the bottom of our hearts for His kindness toward us and all the wonderful blessings in our lives.

Finding Real Peace

How should I light the Menorah? What kind of oil may I use? Why do people give chanukah gelt? When do we say Haneiros Halalu? And more...Rabbi Yaakov Berkowitz

In this lively Ask Away session, Rabbi Wolbe clarified that the Talmudic category of “idolater” (akum) in kosher laws refers to any non-Jew who does not share our Torah values and meticulous concern for kashrut – today that includes Muslims, Christians, atheists, etc. – not just literal idol-worshippers; the laws were never about hating non-Jews but about protecting Jewish standards and limiting excessive social intimacy. He also explained that giving flowers to one's wife (or girlfriend when seriously dating toward marriage) is not only permitted but strongly encouraged by the Rambam, Shulchan Aruch, Rav Moshe Feinstein, and virtually all contemporary Poskim – because it creates shalom bayit and expresses love; flowers are never placed on Jewish graves (we use stones to symbolize permanence of the soul), but for a living spouse they are a beautiful, halachically praised gift that says “I thought about you.”On deeper topics, Rabbi Wolbe taught that true bitachon and saying “Gam zu l'tovah” do not cancel out tears or heartfelt prayer – tears are always welcome and open Heaven's gates; bitachon simply means we reaffirm that even the pain is ultimately for our good. He addressed inter-movement rabbinic courts by explaining that authentic halachic authority requires (1) belief that the Torah is divine and (2) personal observance of that Torah – without those foundations, rulings lack legitimacy in traditional Judaism. Finally, he stressed that flying (or any long-distance travel) on Shabbat is prohibited due to multiple biblical and rabbinic violations, and Shabbat is meant for spiritual connection, not vacation-style activities like swimming or horseback riding.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #73) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 23, 2025, in Houston, Texas.Released as Podcast on November 30, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #Diversity, #Spirituality, #Labels, #Faith, #Prayer, #PositiveAffirmations, #Anxiety, #Trust, #Tears, #Kindness, #Shabbat, #Israel, #Resilience, #Vibrancy, #Relationships, #Marriage ★ Support this podcast ★

In this lively Ask Away session, Rabbi Wolbe clarified that the Talmudic category of “idolater” (akum) in kosher laws refers to any non-Jew who does not share our Torah values and meticulous concern for kashrut – today that includes Muslims, Christians, atheists, etc. – not just literal idol-worshippers; the laws were never about hating non-Jews but about protecting Jewish standards and limiting excessive social intimacy. He also explained that giving flowers to one's wife (or girlfriend when seriously dating toward marriage) is not only permitted but strongly encouraged by the Rambam, Shulchan Aruch, Rav Moshe Feinstein, and virtually all contemporary Poskim – because it creates shalom bayit and expresses love; flowers are never placed on Jewish graves (we use stones to symbolize permanence of the soul), but for a living spouse they are a beautiful, halachically praised gift that says “I thought about you.”On deeper topics, Rabbi Wolbe taught that true bitachon and saying “Gam zu l'tovah” do not cancel out tears or heartfelt prayer – tears are always welcome and open Heaven's gates; bitachon simply means we reaffirm that even the pain is ultimately for our good. He addressed inter-movement rabbinic courts by explaining that authentic halachic authority requires (1) belief that the Torah is divine and (2) personal observance of that Torah – without those foundations, rulings lack legitimacy in traditional Judaism. Finally, he stressed that flying (or any long-distance travel) on Shabbat is prohibited due to multiple biblical and rabbinic violations, and Shabbat is meant for spiritual connection, not vacation-style activities like swimming or horseback riding.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #73) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 23, 2025, in Houston, Texas.Released as Podcast on November 30, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #Diversity, #Spirituality, #Labels, #Faith, #Prayer, #PositiveAffirmations, #Anxiety, #Trust, #Tears, #Kindness, #Shabbat, #Israel, #Resilience, #Vibrancy, #Relationships, #Marriage ★ Support this podcast ★

One may answer "Amen" to a Beracha that he hears while reciting Pesukeh De'zimra in the morning. Thus, for example, if one finished reciting Baruch She'amar – the introductory blessing to Pesukeh De'zimra – and then hears the Hazzan conclude Baruch She'amar ("Baruch Ata Hashem Melech Mehulal Be'tishbahot"), he answers "Amen." For that matter, if one hears the person next to him conclude Baruch She'amar after he had finished the blessing, then he answers "Amen." This applies to any Beracha, such as if a person hears someone who had arrived late reciting the Beracha over the Tallit of Tefillin. However, a number of Poskim (including the Ben Ish Hai and Hesed La'alafim) maintain that one may not answer "Amen" to a Beracha after he concluded Baruch She'amar unless he had proceeded to Mizmor Le'toda, the first chapter recited after Baruch She'amar. After all, Baruch She'amar is, as mentioned, the introductory blessing to Pesukeh De'zimra. Seemingly, then, just as one may not make any interruption after reciting a blessing over food before eating some of the food, one must likewise proceed immediately to Pesukeh De'zimra after reciting Baruch She'amar, without any interruption. Hacham Ovadia Yosef disagrees with this position, and maintains that one may answer "Amen" to a Beracha he hears after Baruch She'amar even before he began reciting Mizmor Le'toda. He concedes, however, that one should certainly try not to pause between the end of Baruch She'amar and Mizmor Le'toda so that no such interruption will be necessary. If one recites Baruch She'amar together with the Hazzan, and he concludes the blessing with the Hazzan, then he does answer "Amen" to the Hazzan's blessing, as this would give the appearance of answering "Amen" to his own Beracha, which is not permitted. This is true generally, as well – whenever one hears somebody finish a Beracha just as he finishes a Beracha, he does not answer "Amen," so as not to give the impression that he answers "Amen" to his own blessing. It is worth emphasizing in this context that Halacha forbids speaking after the recitation of Baruch She'amar, through the end of the Amida. Actually, as speaking is forbidden between the Amida and "Ana" and "Le'David," one may not talk at all until the end of those prayers. For matters involving a Misva, one may speak after Yishtabah, before beginning the Beracha of "Yoser Or." But general conversation is strictly forbidden from Baruch She'amar until after "Ana" and "Le'David." Certainly, this is a difficult Halacha for many to observe. We are a social community, and socializing and friendly conversation is undoubtedly something that we strongly encourage. In fact, for many, seeing friends is a motivation to come to the synagogue, and there is nothing wrong with that. Nevertheless, our primary reason for coming must be to pray properly, to spend time focusing on our relationship with Hashem through Tefilla. We must therefore delay our conversations until after the prayer service, and give the Tefilla and attention and respect that it deserves and that Halacha requires. Summary: One may not speak from Baruch She'amar through the end of "Ana Le'David" after the Amida. If one hears a Beracha while he recites Pesukeh De'zimra, he may answer "Amen." If one recites Baruch She'amar with the Hazzan, and ends the blessing at the same time as the Hazzan, then he does not answer "Amen." If, however, he completed Baruch She'amar before the Hazzan, then he answers "Amen." This applies even if he had yet to begin Mizmor Le'toda, but preferably one should recite Mizmor Le'toda immediately after completing Baruch She'amar, without any pause.

Rav nachman Halacha that a avoda zara ring is batul one in hundre,sfek sfeika by avoda zara machlokes rav and Shmuel and why the Treifa that got mixed In you can't tell which one it is

Putting in NO Efforts

Daf Yomi Zevachim 72Episode 2152Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfSefaria: https://www.sefaria.org.il/Zevachim.72a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro01:26 Non-nullifyable mixtures21:45 Conclusion

Putting in NO Efforts

Jewish law prohibits bread (Pas Akum), cooked foods (Bishul Akum), and milk/cheese (Chalav/Gevinat Akum) prepared by non-Jews, not because the food itself is biblically non-kosher, but because the Sages wanted to limit close social bonding and the risk of intermarriage in ancient times, while also guarding against real kashrut problems (non-kosher animals, fats, etc.). For bread, a Jew must bake it or at least turn on the oven (Pas Yisrael); for cooked foods, the dish must be something not eaten raw and fit for a royal table, and a Jew must participate in the cooking; for milk, a Jew must supervise the milking (Chalav Yisrael) and cheese-making.In modern America (2025), government regulation and abundant kosher options have dramatically relaxed many of these rules according to the vast majority of poskim: supermarket bread (Wonder Bread, H-E-B, etc.) is permitted when no Jewish bakery is nearby, regular USDA milk and butter are kosher (Chalav Stam per Rav Moshe Feinstein), and most factory-canned, sealed, or restaurant foods where a Jew turned on the flame are fine, provided that everything cooked was Kosher. The gold standard for the meticulous remains Pas Yisrael, Bishul Yisrael, and Chalav Yisrael whenever reasonably available, but for everyday life in the U.S., plain coffee, beer, and grocery-store staples are reliably kosher.The episode concludes with a transition to the Ask Away #24._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #70) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 23, 2025, in Houston, Texas.Released as Podcast on November 24, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Idolator, #assimilation, #intermarriage, #kosher, #cooking, #baking, #milking ★ Support this podcast ★

Jewish law prohibits bread (Pas Akum), cooked foods (Bishul Akum), and milk/cheese (Chalav/Gevinat Akum) prepared by non-Jews, not because the food itself is biblically non-kosher, but because the Sages wanted to limit close social bonding and the risk of intermarriage in ancient times, while also guarding against real kashrut problems (non-kosher animals, fats, etc.). For bread, a Jew must bake it or at least turn on the oven (Pas Yisrael); for cooked foods, the dish must be something not eaten raw and fit for a royal table, and a Jew must participate in the cooking; for milk, a Jew must supervise the milking (Chalav Yisrael) and cheese-making.In modern America (2025), government regulation and abundant kosher options have dramatically relaxed many of these rules according to the vast majority of poskim: supermarket bread (Wonder Bread, H-E-B, etc.) is permitted when no Jewish bakery is nearby, regular USDA milk and butter are kosher (Chalav Stam per Rav Moshe Feinstein), and most factory-canned, sealed, or restaurant foods where a Jew turned on the flame are fine. The gold standard for the meticulous remains Pas Yisrael, Bishul Yisrael, and Chalav Yisrael whenever reasonably available, but for everyday life in the U.S., plain coffee, beer, and grocery-store staples are reliably kosher.The episode concludes with a transition to the Ask Away #24._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #70) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 23, 2025, in Houston, Texas.Released as Podcast on November 24, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Idolator, #assimilation, #intermarriage, #kosher, #cooking, #baking, #milking ★ Support this podcast ★

Rav Ron's "Minhagim & Halacha" series, Choref 5786

Thursday 29 Cheshvan

In this engaging Ask Away #23 episode of the Everyday Judaism podcast, Rabbi Aryeh Wolbe fields practical kosher questions emphasizing accessibility for all levels of observance. Key topics include acquiring utensils from non-Jews: new metal items require Tevilah (immersion in a mikvah) but not Kashering if unused, while repaired vessels over 3–5 ounces need re-Tevilah only if significantly renewed. Countertops like granite are easily Kashered with boiling water, but manufactured stones (e.g., quartz/quartzite) may pose absorption issues—consult a rabbi before purchase. Porcelain sinks can't be Kashered, favoring stainless steel; Formica Kashers via hot water pour-over or steaming iron. Grills reaching 600°F self-Kasher through Libun Gamur (full incineration), and oven self-clean cycles achieve the same.Callers explore nuances like rust (clean for health, not halacha), small vessels (exempt from re-Tevilah if repaired minimally), and non-kosher materials (wood, plastic, silicone can't be Kashered—dedicate new ones to meat/dairy/parve). Mikvahs are pristine via advanced filtration, with separate pools for women, men, and utensils to maintain sanctity. Rabbi Wolbe shares anecdotes, like koshering a friend's grill covertly or his grandmother's accidental dairy-after-meat dessert, stressing mistakes are growth opportunities—inform hosts of your kitchen status to avoid issues.On broader themes, Rabbi Wolbe advises against expecting moral perfection from politicians; Jewish voting prioritizes safety for Jews here and in Israel, reevaluating per election without herd mentality. Torah leaders (e.g., Rebbe Aaron Leib Steinman) exemplify angelic character alongside wisdom. The episode promotes mikvah tours, supporting Jewish products when possible, and embracing ones personal spiritual journey without shame.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #73) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 2, 2025, in Houston, Texas.Released as Podcast on November 19, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #KosherKitchen, #Countertops, #Utensils, #MoralCharacter, #Politics, #JewishTradition, #Mikvah, #GefilteFish, #KosherLaws ★ Support this podcast ★

In this engaging Ask Away #23 episode of the Everyday Judaism podcast, Rabbi Aryeh Wolbe fields practical kosher questions emphasizing accessibility for all levels of observance. Key topics include acquiring utensils from non-Jews: new metal items require Tevilah (immersion in a mikvah) but not Kashering if unused, while repaired vessels over 3–5 ounces need re-Tevilah only if significantly renewed. Countertops like granite are easily Kashered with boiling water, but manufactured stones (e.g., quartz/quartzite) may pose absorption issues—consult a rabbi before purchase. Porcelain sinks can't be Kashered, favoring stainless steel; Formica Kashers via hot water pour-over or steaming iron. Grills reaching 600°F self-Kasher through Libun Gamur (full incineration), and oven self-clean cycles achieve the same.Callers explore nuances like rust (clean for health, not halacha), small vessels (exempt from re-Tevilah if repaired minimally), and non-kosher materials (wood, plastic, silicone can't be Kashered—dedicate new ones to meat/dairy/parve). Mikvahs are pristine via advanced filtration, with separate pools for women, men, and utensils to maintain sanctity. Rabbi Wolbe shares anecdotes, like koshering a friend's grill covertly or his grandmother's accidental dairy-after-meat dessert, stressing mistakes are growth opportunities—inform hosts of your kitchen status to avoid issues.On broader themes, Rabbi Wolbe advises against expecting moral perfection from politicians; Jewish voting prioritizes safety for Jews here and in Israel, reevaluating per election without herd mentality. Torah leaders (e.g., Rebbe Aaron Leib Steinman) exemplify angelic character alongside wisdom. The episode promotes mikvah tours, supporting Jewish products when possible, and embracing ones personal spiritual journey without shame.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #73) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 2, 2025, in Houston, Texas.Released as Podcast on November 19, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #KosherKitchen, #Countertops, #Utensils, #MoralCharacter, #Politics, #JewishTradition, #Mikvah, #GefilteFish, #KosherLaws ★ Support this podcast ★

This series is sponsored by American Security Foundation.In this episode of the 18Forty Podcast, Rabbi Gil Student speaks with Rabbi Aryeh Klapper and Sofer.ai CEO Zach Fish about how AI is reshaping questions of Jewish practice.As AI simulates more and more human activities, we can't help but wonder: Will AI replace rabbis? In this episode we discuss:—What happens when centuries of halachic process meet a radically new technology?—Can AI responsibly or accurately answer halachic questions?—What are the ethical responsibilities of those who build and deploy AI?Tune in for a conversation about the possibilities and limits of our digital tools.Panel begins at 8:36. Rabbi Gil Student is the director of Jewish media publications and editorial communications at the Orthodox Union.Rabbi Aryeh Klapper is the dean of the Center for Modern Torah Leadership, the author of Divine Will and Human Experience, and a frequent writer on the ethical dimensions of Jewish law.Zach Fish is the creator of Sofer.ai, a cutting-edge transcription service designed for the Jewish community.References:“Rupture and Reconstruction: The Transformation of Contemporary Orthodoxy” by Haym SoloveitchikDavid Bashevkin on RabbisArticles of Faith: Traditional Jewish Belief in the Internet Era by Gil StudentThinking, Fast and Slow by Daniel KahnemanBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

When Less is More

Monday 26 Cheshvan

This episode from the Everyday Judaism Podcast, hosted by Rabbi Aryeh Wolbe, discusses the Halachot (Jewish laws) regarding the immersion (Tevilah) of utensils in a Mikvah, based on the Kitzur Shulchan Aruch (Siman 37). The discussion draws from biblical origins (from the conquest of Midian) and covers practical applications, exceptions, and related concepts like Kashering (making utensils kosher). Below is a structured breakdown of the key points, including Halachot mentioned, materials affected, procedures, and special cases.The episode concludes with a transition to the Ask Away #23._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #70) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 2, 2025, in Houston, Texas.Released as Podcast on November 16, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Immersion, #Utensils, #Mikvah, #Holiness, #Kashering, #Water ★ Support this podcast ★

Rabbi Shalom Rosner delivers a shiur on electricity on Shabbat from Volume 22 of the Tzurba M'Rabanan series. Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

In some editions of the Siddur, several words are added to the text of Baruch She'amar on Shabbat. However, these additions are incorrect. The text of Baruch She'amar – which, according to tradition, was revealed to the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) on a piece of paper that fell from the heavens – contains precisely 87 words, and this is the exact text that we should recite. There are some editions of the Siddur in which additions for Shabbat appear before Baruch She'amar. One may recite these additions, though he should ensure to have in mind that they are not said as part of Baruch She'amar, but rather comprise a separate text. The custom is to stand during the recitation of Baruch She'amar. However, since standing is required only by force of custom, and not as a strict Halachic obligation, one who is ill or otherwise frail may sit. Our custom is to hold the front two Sisit of the Tallit in our hand during the recitation of Baruch She'amar. This is based on a Kabbalistic teaching mentioned in the Sha'ar Ha'kavanot (a work based on the teachings of Rav Haim Vital, 1542-1620), according to which there is a deep connection between Baruch She'amar and Sisit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds that one should kiss the Sisit upon concluding Baruch She'amar, as an expression of love and affection for the Misva of Sisit. In the phrase "Ha'mehulal Be'feh Amo," there are some who say "Be'fi" instead of "Be'feh." However, this is incorrect. The proper text is "Be'feh." Significantly, the word "Be'feh" in Gematria equals 87 – the number of words in Baruch She'amar. The correct pronunciation of the final word of Baruch She'amar is "Ba'tishbahot," and not "Ba'tushbahot." One who arrives in the synagogue late, and skips Pesukeh De'zimra in order to recite the Amida together with the congregation, does not recite Baruch She'amar afterward. This Beracha is to be recited only before the Amida. (This applies also to Yishtabah, the concluding Beracha of Pesukeh De'zimra.) The first four words of Baruch She'amar are "Baruch She'amar Ve'haya Ha'olam," the first letters of which (Bet, Shin, Vav, Heh) spell the word "Be'shaveh" – "equal." This has been understood as alluding that reciting Baruch She'amar properly earns us rewards equal to the rewards granted to the angels for serving G-d. Moreover, these four words express praise to Hashem for bringing the world into existence – and so reciting this blessing properly helps us tap into G-d's creative powers. So often, we need Hashem to bring us a salvation, to "create" a solution for us. People frequently approach me asking how they can earn something that they so desperately need. One thing we can do is to recite Baruch She'amar properly, slowly, from the Siddur, and with concentration, thinking about how Hashem created the world from sheer nothingness, and in this merit we will, please G-d, be worthy of Him "creating" the solutions that we all need in our lives.

Baruch She'amar – the blessing with which we introduce the Pesukeh De'zimra section of the morning prayer service – begins with a series of phrases that open with the word "Baruch," praising G-d for various qualities. First, we praise Him for pronouncing that the world should come into existence ("Baruch She'amar Ve'haya Ha'olam"). Later, we praise Him for His compassion on the world's inhabitants ("Baruch Merahem Al Ha'beriyot"). There is, however, one phrase in this series which requires some explanation: "Baruch Gozer U'mekayem" – "Blessed is He who decrees and fulfills [the decrees]." It seems that we praise Hashem for carrying out His decrees – even when He issues harsh decrees against someone. We must ask why we give praise to Hashem for this quality. Should we rejoice over G-d's carrying out decrees of punishment? One explanation is that the word "Mekayem" in this phrase refers not to the fulfillment of the decrees, but rather to G-d's sustaining the individual. We give praise to Hashem for the fact that even when He issues a harsh decree against somebody, and brings upon him some sort of hardship or crisis, He is "Mekayem" – He holds the person by the hand, helping him get through this difficult ordeal. Whenever Hashem presents a person with a challenge, He equips him with the strength to overcome the challenge, to past the test that he now faces. We are assured that no matter what we are dealing with, Hashem is "Mekayem" – He is helping us get through it. We thus praise Hashem for mercifully helping people even when they are deserving of hardship, by holding their hand and giving them the strength, fortitude and capabilities they need to persevere.