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The Shulhan Aruch writes that one should "run" to hear and respond to Kaddish. If one has the opportunity to hear the recitation of Kaddish, he should enthusiastically seize the opportunity. Sometimes, people are in a rush to leave the synagogue early, and they forfeit opportunities to hear Kaddish. Responding to Kaddish is a precious Misva, and so one should eagerly seize opportunities to do so. If a person is in a place where two different Minyanim are occurring simultaneously – such as at the Kotel in Jerusalem – and he hears one Minyan reciting Kaddish, and another Minyan reciting Nakdishach, then he should respond "Yeheh Shemeh Rabba" at the expense of responding to Nakdishach. However, this applies only if the person does not need to fulfill his Nakdishach obligation at that time – meaning, he already recited that prayer, or he will be reciting that prayer in a Minyan later. But if a person is praying with a Minyan, and as the Hazzan reaches Nakdishach he hears Kaddish from a different Minyan, then he should respond to Nakdishach in the Minyan in which he is participating at that time. In this instance, his current prayer service takes precedence over the Kaddish being recited in a different Minyan. If a person began responding "Yeheh Shemeh Rabba" to Kaddish, and at that moment he hears Nakdishach, then he should end his response after "Almaya Yitbarach" so he can respond to Nakdishach Normally, our custom is to extend our response of "Yeheh Shemeh Rabba" through "Be'alma." In this case, however, in the interest of being able to respond to Nakdishach, one should end his response with "Almaya Yitbarach." If one hears Kaddish while listening to Nakdishach, he should respond to Nakdishach as usual without interrupting to respond to Kaddish. If a person finds himself near two Minyanim, one of which is about to recite Kaddish Titkabal (the Kaddish recited after the Amida) and the other is about to recite Nakdishach, then he should join the Minyan that is about to recite Nakdishach. The reason is, quite simply, that the Minyan which is now starting Nakdishach will recite Kaddish Titkabal after the repetition of the Amida. Therefore, by going to that Minyan, one has the opportunity to hear both Nakdishach and Kaddish Titkabal. This is the ruling of the Mishna Berura. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) adds that this applies even if one must pass by the Minyan reciting Kaddish to get to the Minyan reciting Nakdishach. Whereas normally it is improper to pass by a Misva opportunity, in this instance it is preferable to go to the further Minyan for the reason discussed.

The Gemara in Masechet Shabbat (119) speaks of the great merit earned by responding "Yeheh Shemeh Rabba" to Kaddish, stating that responding "with all one's strength" has the ability to annul harsh decrees issued against a person. The conventional understanding of this teaching is that it refers to responding with Kavana (concentration), with full attention and emotion. However, Tosafot cite an explanation that the Gemara speaks here of responding in a loud voice. Accordingly, the Shulhan Aruch writes that one should respond to Kaddish both with Kavana, and in a loud voice. Although it is proper to respond to Kaddish out loud, one must ensure not to turn his response into a spectacle. The purpose of Kaddish is to bring glory to Hashem – not to bring glory to oneself. Therefore, if one responds to Kaddish in a manner that brings attention to himself, this undermines the entire purpose of this prayer. Generally speaking, it is improper when responding to the Hazzan's prayer to do so more loudly than the Hazzan. The verse in Tehillim (34:4) states, "Gadelu L'Hashem Iti" – "Give praise to G-d with me," implying that the leader and the congregation should pray together, at the same volume, without trying to drown out each other. Accordingly, when responding to Kaddish, one should ensure not to respond in a louder voice than the Hazzan (or of whoever it is who recites Kaddish). Interestingly, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that this Halacha does not apply to the response of "Yeheh Shemeh Rabba." He contended that "Yeheh Shemeh Rabba" is not a response to the Hazzan, but rather an independent declaration. Therefore, one may recite "Yeheh Shemeh Rabba" even more loudly than the Hazzan. The accepted Halacha, however, does not follow this view, and instead treats "Yeheh Shemeh Rabba" as a response, which must therefore not be declared in a louder voice than the Hazzan's. Accordingly, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the Hazzan or person reciting Kaddish should ensure to say Kaddish loudly, so that the congregation can answer out loud without answering more loudly than him. Summary: One should respond to Kaddish with concentration and in a loud voice, though one should not respond more loudly than the Hazzan (or other person reciting Kaddish). Therefore, one who recites Kaddish should do so loudly, so that the congregation can respond loudly but not more loudly than his recitation.

The Gemara in Masechet Shabbat (119) teaches that responding "Yeheh Shemeh Rabba" to Kaddish "with all one's strength" has the power to annul harsh decrees. According to some versions of this passage, even if a decree of seventy years of suffering was issued against a person, he can have the decree repealed by answering "Yeheh Shemeh Rabba" with all his "strength." The common understanding of this expression – "with all one's strength" – is that it refers to full Kavana (concentration). Answering to Kaddish with concentration, focusing on the meaning of the words, has the power to annul harsh decrees. People often look for effective "Segulot," especially when they are dealing with some kind of problem or crisis, or when they have an important court case or business deal. Unfortunately, they generally overlook what might be the most obvious and most well-documented "Segula" of all – responding to Kaddish with full concentration. No matter what harsh punishment has been decreed against a person, he has the opportunity to have it annulled by responding to Kaddish properly. People who talk during Kaddish need to remember that they can gain far more by concentrating during Kaddish than they do with any conversation they have with their fellow. The "return on investment" for properly concentrating during Kaddish is far greater than we could ever imagine. The Yeser Ha'ra (evil inclination), knowing the great benefits of concentrating on Kaddish, lures a person to disregard Kaddish, and to engage in conversation instead of listening and responding properly. But speaking during Kaddish – even words of Torah! – is strictly forbidden by Halacha, and by doing so, one forfeits the immense rewards that this special prayer offers, and becomes liable to punishment, Heaven forbid. The Bet Yosef brings the story of Rabbi Hama who saw Eliyahu Ha'nabi leading thousands of camels loaded with "anger and wrath," and Eliyahu said that all this anger is for those who engage in conversation during the recitation of Kaddish. And the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites the Mateh Moshe as relating that a certain Torah scholar had a student who died young, and the student appeared to him in a dream, with an unseemly mark on his forehead. The student explained that this mark was his punishment for speaking during Kaddish. One should not fold his Tallit or Tefillin, or engage in other activity, during the recitation of Kaddish, so that he can fully concentrate on the words. This applies to all the Kaddish recitations – the Kaddishim recited during the prayer service, the Kaddish recited after Torah learning, the Kaddish recited at an Arayat, and so on. Rav Yisrael Bitan cites an opinion that this applies only when one responds, "Yeheh Shemeh Rabba," though Rav Bitan disagrees, and maintains that this is forbidden even while listening to Kaddish. He adds, however, that this is forbidden only through "Da'amiran Be'alma," which is the essential Kaddish. During the remainder of Kaddish, which is a later addition to Kaddish, it is permissible to engage in other activities. If someone fell behind during the prayers, and needs to complete the previous prayer during Kaddish, he should do so only after "Da'amiran Be'alma." Until that point, he should remain silent and respond to the Kaddish. Rav Bitan cites this ruling from the Mishna Berura.

Just as it is improper to intentionally create a situation that requires an additional Beracha, it is similarly improper to intentionally create a situation requiring an additional recitation of Kaddish. For example, on the night of Hoshana Rabba, when it is customary to recite Tehillim, the group should not make unnecessary interruptions so that extra Kaddishim could be recited. Kaddish Yeheh Shelama is recited after the reading of Torah She'bi'chtab (Tanach), but it is improper to unnecessarily interrupt for the purpose of adding extra Kaddishim. Likewise, Kaddish is recited only at the designated points in the prayer service, and after a session learning, but not after other prayers or ceremonies. This is discussed already by the Rambam, in one of his published responsa. Kaddish is customarily recited after a Berit Mila only because we recite a chapter of Tehillim as part of the ceremony. Otherwise, Kaddish should not be recited. Kaddish is not recited after a Huppa, after a Pidyon Ha'ben, or after other ceremonies. If a Torah class was taught immediately before Arbit, and the class was followed by Kaddish Al Yisrael, then the Hazzan should begin Arbit with "Ve'hu Rahum," rather than with Hasi Kaddish, since Kaddish Al Yisrael was just recited. This is the ruling of Hacham David Yosef, in Halacha Berura, and this was the practice followed each day by his father, Hacham Ovadia Yosef. Rav Yisrael Bitan notes that seemingly, it should be acceptable to recite the Hasi Kaddish before Arbit in this case, since both Kaddish recitations are legitimately necessitated – the first because of the Torah class, and the second as the introduction to Arbit. Evidently, Rav Bitan writes, Hacham Ovadia felt that since the congregation begins Arbit immediately after Kaddish Al Yisrael, this Kaddish serves both purposes – concluding the Torah class, and introducing Arbit. Rav Bitan adds that this was the opinion also of Rav Mordechai Sharabi (Yemen-Jerusalem, 1908-1983) and Hacham Bension Abba Shaul (Jerusalem, 1924-1998). It must be emphasized, however, that if an interruption was made following the Kaddish Al Yisrael before Arbit, then the Hasi Kaddish should be recited before Arbit as usual. The Kaddish is omitted only if the congregation begins Arbit immediately after the recitation of Kaddish Al Yisrael. A similar situation arises on Friday night, in synagogues where the Rabbi speaks just before Arbit. Rav Meir Mazuz (1945-2025) writes that in such a case, Kaddish Al Yisrael should not be recited after the Rabbi's address, and the Hazzan should proceed to Hasi-Kaddish and Barechu. If the congregation insists on reciting Kaddish Al Yisrael after the Rabbi's talk. Rav Mazuz adds, then the service should be rearranged such that a different portion of the service requiring Kaddish – such as Lechu Neranena and Shir Hashirim – is recited after the Kaddish Al Yisrael, so the Hazzan can then recite Hasi-Kaddish before Barechu.

Numerous sources emphasize the great importance and value of answering to Kaddish. In Masechet Berachot (6b), the Gemara teaches that when Hashem comes into the synagogue and sees that there are fewer than ten men present, "Miyad Hu Ko'es" – He immediately becomes angry. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) raised the question of why the Gemara adds the word "Miyad" – "immediately." What is added by telling us that G-d's anger is aroused instantly? The Ben Ish Hai answers by suggesting that "Miyad Hu Ko'es" means that Hashem grows angry because of "Yad" – the letters Yod and Dalet. The letter Yod equals 10, alluding to the minimum of ten Kaddishim which one should hear and respond to each day, and Dalet equals 4 – referring to the four recitations of Nakdishach which a person should hear and respond to each day. When people do not come to the Minyan, Hashem becomes angry – even though the people can pray privately, because they cannot respond to Kaddish or Nakdishach. The Gemara in Masechet Sota (49a) states that although the world's condition has been worsening progressively since the Bet Ha'mikdash was destroyed, it is sustained in the merit of the "Yeheh Shemeh Rabba" response to Kaddish, and of the recitation of the Kidusha De'sidra (a section of the U'ba Le'sion prayer). Moreover, the Gemara in Masechet Shabbat (119b, according to one version of the text) teaches that if a person was deemed worthy of seventy years of suffering, he can have the decree rescinded in the merit of responding "Yeheh Shemeh Rabba" with all his strength. The Gemara further states that the merit of this response can bring a person atonement even for the sin of idolatry. Another passage there in the Gemara teaches that if a person responds "Yeheh Shemeh Rabba" with all his strength, the gates of Gan Eden are opened for him. Similarly, the Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that one who regularly responds "Amen" in this world earns the privilege of doing so also in the world to come. This is alluded to in the verse in Tehillim (89:53), "Baruch Hashem Le'olam Amen Ve'amen" ("Blessed is G-d forever, Amen and Amen"). The phrase "Amen Ve'amen" alludes to the response of "Amen" both in this world and the next. Another important source is the Gemara's teaching in Masechet Berachot (3a) that when Jews gather in the synagogue and declare, "Yeheh Shemeh Rabba," Hashem exclaims, "Fortunate is the king whose subjects praise him this way!" The Bet Yosef cites the Zohar as explaining that Kaddish is recited in Aramaic, instead of Hebrew, because it has the unique power to oppose the Kelipot ("shells," the harmful spiritual forces). We use the inferior language, Aramaic, so we can attack the Kelipot in their language, as it were, and this has the effect of eliminating the forces of evil from the world. Tosafot (Shabbat 119b) cite a story from the Midrash about Rabbi Yishmael Kohen Gadol, who was shown how the dreadful punishments that are decreed upon Beneh Yisrael are avoided in the merit of the response of "Yeheh Shemeh Rabba." And the Zohar states that the sign of a great Torah scholar is if he fervently looks for opportunities to respond to Kaddish. If a person rushes out of the synagogue before the final Kaddish, then even if he is a scholar, he cannot be considered a true Talmid Hacham. The Gaon of Vilna (1720-1797) writes that those who answer "Yeheh Shemeh Rabba" will be spared the suffering from the upheavals that will occur before the arrival of Mashiah. The Mishna Berura cites a passage from the Midrash describing Hashem's reaction when Jews assemble to learn Torah and then recite Kaddish – He turns to angels and exclaims, "See how My children praise me!" Importantly, however, Rav Moshe Zakuta (1625-1697) writes that one must respond "Amen" with Kavana (concentration). If a person answers mindlessly, without paying attention, then he is included, Heaven forbid, in G-d's warning, "U'bozai Yekalu" – that those who disgrace Him will be shamed (Shemuel I 2:30). It is told that Rav Mordechai Gifter (1915-2001), the esteemed Rosh Yeshiva of Telz in Cleveland, once traveled with eight students to Toronto for a wedding. They were altogether nine men, and thus could not form a Minyan, but they assumed that they would have time upon arriving in Toronto to join a Minyan for Minha. As it happened, however, the plane made an emergency landing in some small town between Cleveland and Toronto. The group needed to recite Minha there, despite not having a Minyan. To their astonishment, a worker in the airport approached them as they were starting to pray and informed them that he was Jewish and wished to join them. He could not even read Hebrew, but he told the group that he wanted to recite Kaddish, and he needed their help. They made a Minyan, and helped him recite Kaddish. Afterward, Rav Gifter spoke to him and asked why he, a Jew without any religious background, wished to pray and recite Kaddish. The man explained that his father passed away several days earlier. The night before he met this group in the airport, his father came to him in a dream and told him he needed him to recite Kaddish for him. The man asked his father how he could recite Kaddish, as he lived in a town without a Jewish community. "Don't' worry," his father said, "tomorrow I'll send you a Minyan so you can recite Kaddish." This story demonstrates how everything happens for a purpose, and that nothing is random – but additionally, it teaches us the importance of Kaddish, and the great benefit it brings to the soul of the deceased when the children recite Kaddish.

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The Bet Yosef cites the Shiboleh Ha'leket (Rav Sidkiya Ha'rofeh, Italy, 13 th century) as establishing that one should hear at least seven Kaddish recitations each day. This is inferred from the verse in Tehillim (119:164), "Sheba Ba'yom Hilalticha" – "I have praised You seven times each day." By contrast, the Arizal maintained that one should hear at least twelve daily Kaddish recitations. Our customary prayer service is arranged in such a way that a total of thirteen Kaddishim are recited. In the morning, "Kaddish Al Yisrael" is recited before Hodu, "Hasi Kaddish" is recited after Yishtabah, another "Hasi Kaddish" is recited after the Hazzan's repetition of the Amida, "Kaddish Titkabal" is recited after "U'ba Le'sion," another Kaddish is recited after the daily Shir Shel Yom, and then "Kaddish Al Yisrael" is recited before Alenu, for a total of six Kaddishim. At Minha, another three Kaddishim are recited – the "Hasi Kaddish" before the Amida, the "Kaddish Titkabal" following the repetition of the Amida, and another Kaddish after La'menase'ah Bi'nginot, before Alenu. An additional four Kaddishim are recited at Arbit, bringing the total to thirteen: before Barechu, before the Amida, after the Amida, and before Alenu. These thirteen Kaddishim correspond to the thirteen attributes of divine mercy. In some communities, Kaddish is not recited after La'menase'ah Bi'nginot at Minha, such that they recite a total of twelve Kaddishim, following the teaching of the Arizal. In Ashkenazic communities, Kaddish is recited also after Alenu. This custom is followed in some Moroccan and Tunisian communities, as well. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as explaining how the various Kaddish recitations serve to facilitate our transition between the different spiritual realms. We cannot proceed immediately from our current realm – the realm of Asiya – to the highest realm, the realm of Asilut, where we stand before G-d and pray the Amida. We need to ascend incrementally, and it is through the Kaddish recitation that we advance from one realm to the next. The first "jump" occurs with the "Kaddish Al Yisrael" before Hodu, which elevates us to the realm of Yesira. The Kaddish after Yishtabah then lifts us to the realm of Beri'a. As no interruption is permitted during the section of "Yoser Or" until after the Amida, we ascend to the highest realm, Asilut, for the Amida prayer without a Kaddish. We then "descend" back to the realm of Beri'a with the "Hasi Kaddish" recited after the Amida, and then to Yesira with the Kaddish after U'ba Le'sion. Finally, the Kaddish following the Shir Shel Yom brings us back down to the realm of Asiya.

There are several different kinds of Kaddish, the first of which is commonly known as "Hasi Kaddish" – "half-Kaddish." The term "Hasi Kaddish" is actually a misnomer, as the text of this Kaddish is in fact the complete original text, composed either by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) at the beginning of the Second Commonwealth, or several generations later, by the Tanna'im. The prayers added to the other Kaddish texts were introduced later, during the period of the Geonim or the period of the Rishonim. These other texts are known to us as "Kaddish Titkabal," "Kaddish Yeheh Shelama," and "Kaddish Al Yisrael" (which is also referred to as "Kaddish De'Rabbanan"). "Kaddish Titkabal" includes a request that our prayers be answered, and it is recited after the Amida prayer, and after Shelihot. "Kaddish Yeheh Shelama" is said after the recitation of a text of Torah She'bi'chtab (Tanach), such as following an Arayat. Finally, "Kaddish Al Yisrael" is recited after a session of studying Torah She'be'al Peh (the oral Torah), such as Mishna or Gemara. This text contains a prayer for the wellbeing of the Torah scholars and their students (which is why this Kaddish is also known as "Kaddish De'Rabbanan" – the Rabbis' Kaddish). We recite this Kaddish in the morning after the Korbanot section, which includes the Mishnayot of "Ezehu Mekoman" and the Berayta of Rabbi Yishmael. It is recited again at the end of the prayer service, following the recitation of the Ketoret text which includes passages from the Gemara. This final "Kaddish Al Yisrael" after the Ketoret is known as "Kaddish Yatom" – the mourner's Kaddish, as it is recited by those in mourning for a parent. The Arizal taught that the recitation of this Kaddish by a mourner has the ability to extricate the parent from Gehinnom and bring him or her to Gan Eden. These final three Kaddish texts conclude with a prayer for peace and material blessings. The Rabbis explain that we first pray that "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's Name should be glorified and become known throughout the world, before proceeding to ask for our personal needs. This is based on the concept that we must first pray for G-d's sake, so-to-speak, for the glory of His Name, and in this merit our personal requests will be granted. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings a teaching of the Midrash that if a person includes in his prayers the plea that Hashem should act for the sake of His Name ("Aseh Lema'an Shemecha, Aseh Lema'an Yeminecha…"), then he will be given the merit to greet the Shechina. We should pray not only for our own benefit, but also for the sake of the glorification of G-d's Name. This notion is alluded to in the first four words of Kaddish – "Yitgadal Ve'yitkadash Shemeh Rabba." These words begin with the letters Yod, Vav, Shin and Resh, which have the combined numerical value of 516. The Sages teach that Moshe Rabbenu prayed 515 times for the privilege of entering the Land of Israel, whereupon G-d commanded him to stop praying. Some commentators explain that Moshe was told to stop because if he had recited a 516 th prayer, then his prayer would have been accepted (and it was decreed that Moshe must not go into the land). Moshe prayed solely for the purpose of "Yitgadal Ve'yitkadash Shemeh Rabba," for the sake of the glorification of the divine Name, and not for his personal benefit, and his prayer therefore would have deserved to be accepted. When our intentions are sincere, when we pray for our needs so we can succeed in our mission in the world, the mission of bringing honor to the Almighty, then we are worthy of having our prayers answered.

Numerous different theories have been advanced to explain why the Kaddish prayer was written in Aramaic, and not in Hebrew. One reason given is based on the tradition that angels do not understand Aramaic. Kaddish is such a precious and valuable prayer that the angels would feel envious if they heard us recite it and they understood its meaning. This prayer was therefore composed in a language which the angels cannot understand. The Mahzor Vitri (Rabbenu Simha of Vitri, France, d. 1105) questioned this explanation, noting that there are many other beautiful and precious prayers which we recite that were written in Hebrew, without any concern that the angels might become envious. (We might also question how angels, which are perfect beings, can experience jealousy, a human flaw. Perhaps, envy over spiritual achievements is a laudable quality, and this feeling can be experienced by angels.) A second theory is that Kaddish is written in Aramaic as a reminder of the Babylonian exile. We emphasize to Hashem that He destroyed the Bet Ha'mikdash and drove us into a foreign land, where we spoke a foreign language, and we hope that this will lead Hashem to regret His decision and bring us back. If the angels understood this prayer, they would respond by pointing out our misdeeds, arguing that we are unworthy of redemption, and so we recite Kaddish in a language which the angels do not understand. Another reason given is that many of the people who would attend Torah classes were simple laymen who did not understand Hebrew. Therefore, the Kaddish recited after Torah classes was written in Aramaic for their benefit, so they would understand this prayer. It seems that according to this reason, the other Kaddish recitations were modeled after the Kaddish recited after Torah classes. The Maharam Me'Rotenberg (c. 1215-1293) suggested that we recite Kaddish in Aramaic to express our grief over the destruction of the Bet Ha'mikdash. Just as a mourner changes out of his fine garments and wears simple clothing as an expression of mourning, we, too, change the language from Hebrew, the sacred tongue, to the inferior Aramaic, as an expression of anguish. (Incidentally, some sources explain similarly why we begin the Haggadah at the Seder in Aramaic, reciting "Ha Lahma Anya." As we sit down to the Seder, we are cognizant of the fact that we are meant to celebrate this occasion in Jerusalem, with the Korban Pesach. We therefore begin the Seder in a foreign language, expressing our grief that we observe Pesach in exile.) Rabbi Binyamin Ben Abraham (Italy, 13 th century), as cited by his brother, the Shiboleh Ha'leket (Rabbi Sidkiya Ha'rofeh), suggested that the gentile authorities at a certain point forbade the Jews from reciting Kaddish. The Jews therefore began reciting it in Aramaic, so the authorities would not realize that they were reciting this prayer. The Kolbo (anonymous work from the period of the Rishonim) offered two explanations, one assuming that Aramaic was widely known at the time of Kaddish's composition, and one assuming that it was not. If it was widely known, he writes, then Kaddish may have been written in this language specifically for the purpose of spreading its message far and wide, to demonstrate to the entire world, including the gentiles, our belief in our ultimate redemption, when Hashem's Name will be glorified throughout the world. Conversely, if Aramaic was not widely known, then perhaps it is recited in Aramaic because the angels might otherwise understand the prayer and thus prosecute against us. The Kaddish speaks of the time of the future redemption, and at that time, the righteous will be granted a greater position of stature than the angels. Since we human beings must struggle against our evil inclination to faithfully observe G-d, those who succeed and serve G-d properly deserve far more reward than the angels, who are created perfect, without sinful impulses. If the angels would understand the Kaddish, which speaks of the time of the final redemption, they might proceed to prosecute against us to ensure that the righteous would not be given a more distinguished position in the future. Kaddish is therefore recited in Aramaic, a language which the angels do not understand.

In this Ask Away #28 episode of Everyday Judaism, Rabbi Aryeh Wolbe answers live and emailed questions on practical halacha and deeper Jewish life:Netilat yadayim technique — One continuous flow is ideal; your wrist-to-fingers method is fine if uninterrupted.Running water / faucets — Requires human force (koach gavra); turn faucet on/off repeatedly so first spurt washes each hand.Morning blessings order — Body needs first (restroom), then wash hands + Al Netilat Yadayim, Asher Yatzar, Elokai Neshama (attach them); Modeh Ani immediately upon waking.Aliyah in current times — Massive wave of aliyah is real and prophetic; if livelihood transfers easily, move (great mitzvah—every moment/step in Eretz Yisrael is a mitzvah); if not, stay and be intentional (e.g., spread Torah, as Rabbi does in Houston). Cultural/language barriers for children over 6 are real; prepare spiritually (Torah growth, closeness to Hashem) for Moshiach—have a "go bag" ready.Tattoos & henna — Tattoos forbidden biblically; henna generally permitted (ask rabbi); neither blocks hand-washing unless substantial chatzitzah.Infidelity & King Solomon — Torah forbids casual intimacy outside marriage; Solomon's 1,000 wives/concubines is a cautionary tale—he later warns against it. Rabbinic decree limits men to one wife at a time. Modern promiscuity/infidelity rises with internet; use filters/accountability, delete temptations, prioritize emotional depth via niddah laws.Shabbat automatic toilets — Triggering sensors is problematic (creative labor); if unavoidable, some poskim permit as gram/indirect; best avoid or use manual options.Finding a rabbi — Pursue actively (run after them); persistence (e.g., persistent voicemails) works; rabbi guides halacha/life; don't wait for one to chase you.The rabbi shares personal stories (mikvah healing soul-leaving sensation, persistent rabbi outreach) and stresses intentional Judaism, community, and using modern tools for good while guarding against harm.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. #82) 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 January 4, 2026, in Houston, Texas.Released as Podcast on January 29, 2026_____________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!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer 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, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #Rabbi, #Tzedakah ★ Support this podcast ★

In this Ask Away #28 episode of Everyday Judaism, Rabbi Aryeh Wolbe answers live and emailed questions on practical halacha and deeper Jewish life:Netilat yadayim technique — One continuous flow is ideal; your wrist-to-fingers method is fine if uninterrupted.Running water / faucets — Requires human force (koach gavra); turn faucet on/off repeatedly so first spurt washes each hand.Morning blessings order — Body needs first (restroom), then wash hands + Al Netilat Yadayim, Asher Yatzar, Elokai Neshama (attach them); Modeh Ani immediately upon waking.Aliyah in current times — Massive wave of aliyah is real and prophetic; if livelihood transfers easily, move (great mitzvah—every moment/step in Eretz Yisrael is a mitzvah); if not, stay and be intentional (e.g., spread Torah, as Rabbi does in Houston). Cultural/language barriers for children over 6 are real; prepare spiritually (Torah growth, closeness to Hashem) for Moshiach—have a "go bag" ready.Tattoos & henna — Tattoos forbidden biblically; henna generally permitted (ask rabbi); neither blocks hand-washing unless substantial chatzitzah.Infidelity & King Solomon — Torah forbids casual intimacy outside marriage; Solomon's 1,000 wives/concubines is a cautionary tale—he later warns against it. Rabbinic decree limits men to one wife at a time. Modern promiscuity/infidelity rises with internet; use filters/accountability, delete temptations, prioritize emotional depth via niddah laws.Shabbat automatic toilets — Triggering sensors is problematic (creative labor); if unavoidable, some poskim permit as gram/indirect; best avoid or use manual options.Finding a rabbi — Pursue actively (run after them); persistence (e.g., persistent voicemails) works; rabbi guides halacha/life; don't wait for one to chase you.The rabbi shares personal stories (mikvah healing soul-leaving sensation, persistent rabbi outreach) and stresses intentional Judaism, community, and using modern tools for good while guarding against harm.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. #82) 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 January 4, 2026, in Houston, Texas.Released as Podcast on January 29, 2026_____________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!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer 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, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #Rabbi, #Tzedakah ★ Support this podcast ★

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) writes that the text of the Kaddish prayer was likely written by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") during the first years of the Second Commonwealth. This prayer expresses the wish that G-d's Name should be glorified and become known throughout the world. The destruction of the first Bet Ha'mikdash marked a grave Hilul Hashem – desecration of G-d's Name – and so when Jews returned to their land and began rebuilding the Temple, the Rabbis composed this special prayer that the glory of G-d's Name should be restored. The Yalkut Yosef (Hebrew edition) notes that this theory might be supported by the Gemara's comment (Berachot 33a) that our prayers and blessings were written by the Ansheh Kenesset Ha'gedola. However, as noted by Rav Yisrael Bitan, the Gemara did not specifically mention Kaddish, and thus this proof is not conclusive. In any event, this is the opinion followed also by Rav Shlomo of Worms (Germany, d. 1096), in his Siddur. He explains that after seventy years in Babylonian exile, the Jews' primary language was Aramaic, instead of Hebrew, and for this reason the Kaddish text was written in Aramaic. A different view is presented by the Orhot Haim (Rav Aharon of Lunel, late 13 th -early 14 th century), who maintained that the Kaddish text was written several generations later, by the Tanna'im. The unique significance of the Kaddish prayer, and its precious value, is clearly expressed in several passages in the Gemara. In Masechet Berachot (3a), the Gemara tells that Rabbi Yossi was once traveling and stopped to pray in one of the ruins of Jerusalem. While he was there, he heard a voice weeping and lamenting, "Woe unto the children because of whose iniquities I destroyed My home, burned My sanctuary, and exiled them among the nations." Afterward, he was informed by Eliyahu the Prophet that this cry is sounded three times each day. However, Eliyahu added, when Jews assemble in synagogues and study halls and pronounce in Kaddish, "Yeheh Shemeh," the Almighty "nods His head," so-to-speak, and regrets having driven the Jewish People into exile. The Kaddish recitation thus arouses G-d's love and compassion, and brings the final redemption closer. Moreover, the Gemara teaches in Masechet Shabbat (119b) that if one answers "Yeheh Shemeh Rabba" with all his might, harsh decrees that were issued against him are rescinded. And the Gemara states in Masechet Sota (49a) that since the destruction of the Bet Ha'mikdash, the world's condition has been increasingly worsening, yet the world survives in the merit of "Kiddusha De'sidra" and the Kaddish recited after Torah study. ("Kiddusha De'sidra" refers to the section known to us as "U'ba Le'sion," when we cite several verses followed by their Aramaic translation.) Rav Amram Gaon (9 th century) tells that Rabbi Yishmael was once shown by an angel the horrific tragedies that were decreed to befall the Jewish People. The angel explained that new decrees are issued against the Jews every day, but these decrees are left unfulfilled in the merit of the Jews' recitation of "Yeheh Shemeh Rabba." There was once a member of our community who suffered a stroke, and the family, who heard of the great power of Kaddish to annul harsh decrees, brought a Minyan to the rehabilitation center. They prayed there with the patient, ensuring to have special Kavana (concentration) when responding "Yeheh Shemeh Rabba." The patient quickly recovered, returned to work, and lived for many years – a clear demonstration of the special power of Kaddish.

In Depth Halacha: Siman 318 3-4 [Cooking With Sun, Microwave, Dud Shemesh. Hot Water Turned Mistake]

186

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by google images

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Complete Release from Troubles

If a person prays outside the room where the Minyan is taking place, or in an adjoining room, and he hears the entire service and fully participates, does he receive the same credit for praying with a Minyan as those inside the sanctuary? Halacha establishes that men in a different room – or, for that matter, in the ladies' section – cannot be counted toward the Minyan, as ten men must be together in the same room to form a Minyan. But once a Minyan is formed, are those outside the room considered to be praying with a Minyan? The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Mahazik Beracha, cites the Malki Ba'kodesh (Rav Ezra Malki, 1710-1768) as stating that those who pray together with a Minyan, and can hear the Hazzan, are credited with praying with a Minyan even if they are not in the room. By contrast, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) maintained that one is not considered to pray with a Minyan unless he prays in the room where the Minyan is taking place. An intriguing middle position is taken by the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573). He rules that a person outside the room is considered to pray with a Minyan if people in the Minyan need to pass through his location in order to exit. Thus, for example, if a person prays in a hallway outside the sanctuary, and the people in the sanctuary need to pass through that hallway to leave the building, then the sanctuary and the hallway are sufficiently connected for him to be viewed as part of the Minyan. If, however, the people do not need to go through his area to exit – such as if he prays in the ladies' section, or in an adjoining room – then he is not considered to pray with a Minyan. As for the final Halacha, both the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) and the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) wrote that one may follow the lenient position. This is the conclusion also of Hacham David Yosef, in Halacha Berura. Therefore, one who can hear the Hazzan and participates with the Minyan receives credit for praying with a Minyan even if he is not in the room where the Minyan is taking place.

In this Everyday Judaism episode (continuing Kitzur Shulchan Aruch, Siman 40), Rabbi Aryeh Wolbe completes the laws of netilat yadayim (ritual hand-washing before bread/meals). Key halachot include:Invalid waters: Salty, putrid, bitter, or muddy water is disqualified if unfit even for a dog to drink.Clean hands requirement: Hands must be free of interpositions (chatzitzah)—remove rings, clean under long nails, scrape off substantial dirt/paint; incidental coloring (e.g., ink stains) is not a chatzitzah, but substantial matter (paint, grease) is.For certain occupations (painters, dyers, butchers, scribes): Minor staining from their work is not a chatzitzah unless it covers most of the hand.Dressings/wounds: Band-aids or painful-to-remove coverings are not chatzitzah (same rule applies to mikvah immersion).Dipping foods: Wash hands (no blessing) before eating anything commonly dipped in liquid or still moist from liquid; seven liquids qualify (wine, honey, olive oil, milk/whey, blood [medicinal only], water); fruit juices or liquors generally do not.Preserves & butters: Hardened sugar/honey coatings are not liquid (no washing needed); soft/moist ones are.Hand foods vs. utensil foods: Dip hand-eaten foods require washing; spoon/fork foods do not if no hand contact.Practical notes: Soap is not required; focus on water coverage and one continuous flow.The rabbi stresses spiritual depth: washing humbles us before bread (countering "my power made this wealth") and prepares us for holiness. The episode transitions to Ask Away #28, inviting questions on intentional Judaism.The episode concludes with a transition to the Ask Away #28._____________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. #83) 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 January 4, 2026, in Houston, Texas.Released as Podcast on January 26, 2026_____________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, #blessings, #Kitzur, #NetilatYadayim, #HandWashing, #Halacha, #SpiritualHumility, #EverydayJudaism ★ Support this podcast ★

In this Everyday Judaism episode (continuing Kitzur Shulchan Aruch, Siman 40), Rabbi Aryeh Wolbe completes the laws of netilat yadayim (ritual hand-washing before bread/meals). Key halachot include:Invalid waters: Salty, putrid, bitter, or muddy water is disqualified if unfit even for a dog to drink.Clean hands requirement: Hands must be free of interpositions (chatzitzah)—remove rings, clean under long nails, scrape off substantial dirt/paint; incidental coloring (e.g., ink stains) is not a chatzitzah, but substantial matter (paint, grease) is.For certain occupations (painters, dyers, butchers, scribes): Minor staining from their work is not a chatzitzah unless it covers most of the hand.Dressings/wounds: Band-aids or painful-to-remove coverings are not chatzitzah (same rule applies to mikvah immersion).Dipping foods: Wash hands (no blessing) before eating anything commonly dipped in liquid or still moist from liquid; seven liquids qualify (wine, honey, olive oil, milk/whey, blood [medicinal only], water); fruit juices or liquors generally do not.Preserves & butters: Hardened sugar/honey coatings are not liquid (no washing needed); soft/moist ones are.Hand foods vs. utensil foods: Dip hand-eaten foods require washing; spoon/fork foods do not if no hand contact.Practical notes: Soap is not required; focus on water coverage and one continuous flow.The rabbi stresses spiritual depth: washing humbles us before bread (countering "my power made this wealth") and prepares us for holiness. The episode transitions to Ask Away #28, inviting questions on intentional Judaism.The episode concludes with a transition to the Ask Away #28._____________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. #83) 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 January 4, 2026, in Houston, Texas.Released as Podcast on January 26, 2026_____________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, #blessings, #Kitzur, #NetilatYadayim, #HandWashing, #Halacha, #SpiritualHumility, #EverydayJudaism ★ Support this podcast ★

If a person happens to be in the vicinity of a prayer service, and he hears Kaddish, Barechu or Nakdishach, is he required to answer? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) seems to indicate that one who hears these parts of the service is required to respond, even if he is in a different room and not part of the Minyan. By contrast, several other Poskim, including Hacham Bension Abba Shaul (Jerusalem, 1924-1998), maintained that although one is permitted to respond in such a case, this is not obligatory. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, writes that if a person is learning Torah near a Minyan, and responding to Kaddish and the other prayers would disrupt his study, then he does not need to respond. Thus, although it is certainly worthwhile to respond to Kaddish, Barechu and Nakdishach, as each response fulfills a Misva and is very significant, this is not obligatory, and one does not need to interrupt his Torah learning for this purpose.

Occasionally, there are men who sit in the ladies' section in the synagogue on weekdays, when women generally do not come to the synagogue. While this is permissible, it is important to realize that they cannot be counted for the Minyan. If there are only ten men in the shul, and one or several of them are in the ladies' section, they do not form a Minyan, because the ladies' section is considered a separate domain. At least ten men must be present in the main section to form a Minyan there. In some synagogues, the Teba is more than just a table; it is a large structure enclosed by walls. Despite the enclosure, the Teba is nevertheless considered part of the synagogue, and thus the Hazzan may lead the service from inside this area. Since the Teba was built as part of the synagogue's furnishings, it is not viewed as a separate domain. (If the walls would extend all the way to the ceiling, then this would pose a problem, but quite obviously this never happens.)

In order for ten men to form a Minyan, they must all be situated in the same room. In some circumstances, though, two rooms might perhaps be considered a single room. One such situation is where a narrow room opens into a wider room. If some men are in the narrow room, and some are in the wider room, can they form a Minyan? The basic principle in such a situation is that a minority of the people can be seen as joining the majority if the majority is in the large room, but not in the reverse case. Meaning, if nine men are together in the wider space, and one man is in the narrower space, they can form a Minyan, because we view the lone individual in the smaller space as if he is together with the other nine in the larger area. In the converse case, however, they cannot form a Minyan. Meaning, if nine men are in the smaller area, and one is in the larger area, we cannot view the lone individual in the larger area as being together with the other nine. If five people are in the larger room and five in the smaller room, then in this case, too, they cannot form a Minyan. If the Hazzan is in the narrow room, and everyone else is in the wider room, then we may view them as being together, such that they form a Minyan. If there is a Minyan in the smaller space, and some people are in the larger space, the Hazzan must be a person situated in the smaller space. No one in the larger area can serve as Hazzan.

Ten men form a Minyan only if they are all assembled in the same room. If the ten are interspersed among two rooms, then even if there is no door between the two adjoining rooms, and they can all see each other, they do not form a Minyan. (However, if ten men are situated together in one room, then others who are situated in the adjoining room are considered to pray with a Minyan.) The Tur (Rabbenu Yaakob Ben Asher, 1269-1340) cites his father, the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), as making an interesting exception to this rule. He asserts that if five men are in one room, and five others are in an adjoining room, they combine to form a Minyan if the Hazzan stands in the doorway between the two rooms. As long as all ten men can see the Hazzan – even if they cannot see each other – they are considered a Minyan, as the Hazzan in this case combines them together. Several Poskim extended this Halacha to apply in a case where nine people are in a room, and the Hazzan stands in the entranceway to the room. Normally, a man who stands in the doorway cannot be counted toward the Minyan together with those inside the room. However, if it is the Hazzan standing in the doorway, then, according to this opinion, he combines with nine men inside to form a Minyan. This view is advanced by Rabbi Akiva Eger (1761-1837), who argued that if a Hazzan standing in a doorway between two rooms can combine the men in the two rooms to form a Minyan, then certainly he himself can combine with the nine men of the room when he stands in the doorway. This is the view also of the Perisha (Rav Yehoshua Falk, d. 1614). By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792) argued that the Rosh's ruling cannot be extended to the case of a Hazzan standing in the doorway with nine men in the room. The Mishna Berura accepts the lenient ruling of Rabbi Akiva Eger and the Perisha. This is the conclusion also of Hacham David Yosef, in Halacha Berura, who noted that different views exist regarding the status of a person standing in a doorway. Although Halacha follows the opinion that he cannot be counted together with the people standing in the room, nevertheless, the opposing view creates a "Sefek Sefeka" – a situation where two Halachic uncertainties are at play. To begin with, there are those who allow counting a person standing in the doorway, and even according to the stringent opinion, some Poskim allow counting him if he is the Hazzan. Hence, we can rely on this leniency, and allow nine men to form a Minyan with a tenth man in the doorway if that tenth man is the Hazzan. Summary: If ten men are together in two adjoining rooms, with some in one room and some in the other, they do not form a Minyan, unless the Hazzan stands in the doorway connecting the two rooms, and everyone in both rooms can see him. Similarly, if nine men are in a room and a tenth man is in the doorway, the tenth man can be counted if he is the Hazzan.

If nine men are assembled in a room, and a tenth men is outside by the window, can this tenth men be counted so a Minyan can be formed? It is clear that the fellow outside cannot be counted if the window is closed. Even if the window is open but there are security bars running across the area of the window, the man cannot count toward the Minyan. Regarding the case of an open window, different views exist among the Poskim. The Bet Yosef cites Rabbenu Yeruham (1290-1350) as ruling that the fellow outside does not count toward the Minyan, unless he brings his head and the main part of the body through the window. This is the view accepted by the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820). The Bet Yosef then cites the more lenient ruling of Rav Yishak Abuhab (Spain, 14 th century) that it suffices for the person to put his head inside through the window for him to be counted toward the Minyan. Thirdly, the Bet Yosef cites the position of Rav Hai Gaon (Babylonia, 939-1038), brought by the Orhot Haim, that if the man outside "shows them his face" then he may be counted toward the Minyan. The Bet Yosef posits that these final two views actually are the same opinion, expressed in different words, though he is uncertain what this opinion is. It is possible, he writes, that Rav Hai Gaon agreed that the fellow outside must bring his head into the room through the window, but his position was not made clear in the citation in the Orhot Haim. Conversely, it is possible that Rav Yishak Abuhab agreed that it suffices for the person to merely show his face to the people inside, and does not actually have to bring his head through the window. A number of other Rishonim (the Radbaz and Rav Moshe Ibn Habib) ruled clearly that the individual must bring his head inside the room through the window in order to count toward the Minyan, perhaps giving us reason to assume that this was the view also of Rav Yishak Abuhab and Rav Hai Gaon. This question is debated by later Poskim. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) and the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) ruled leniently, that nine men in a room can form a Minyan with a tenth man outside a window if he faces them through the window. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in Mahazik Beracha, cites those who require the person to bring his head through the window, and then brings those who rule leniently, that it suffices for the tenth men outside to face the nine men inside. As for the final Halacha, although the Mishna Berura follows the lenient view, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled stringently, that the person outside must bring his head inside the room to be counted. This is the position followed by Hacham David Yosef, in Halacha Berura, and this is the Halacha according to Sephardic practice. Summary: If nine men are in a room, and a tenth man is outside a window that is completely open, they can form a Minyan if the man outside brings his head inside through the window.

Placing our Trust Correctly

Ten men combine to form a Minyan only if they are together in the same room. The Rishonim debate the question of whether a person can count toward a Minyan if he is standing in the doorway. If nine men are inside the room, and the tenth is in the doorway, do they form a Minyan, or must the tenth man come out of the doorway inside the room? The Bet Yosef brings the view of Rashi, that the area underneath the lintel is considered part of the room, such that a person standing there counts toward the Minyan formed inside the room. By contrast, Rabbenu Yeruham (1290-1350) maintained that the area of the doorway is considered outside the room. The Bet Yosef shows that the Rambam follows Rabbenu Yeruham's view, noting the Rambam's ruling that if someone brought the meat of the Pesach sacrifice to the doorway of the home on the night of Pesach, he transgresses the Torah prohibition against bringing the meat of the sacrifice outside the home. The Rambam clearly considered the area of the doorway outside the home, and this would, presumably, apply also to the formation of a Minyan. The Shulhan Aruch accepts this view, and writes that the area of the doorway is not considered part of the room, and thus a person who stands there cannot be counted toward the Minyan. By contrast, the Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) cites the work Tanya Rabbati as ruling leniently, that a person in the doorway may, in fact, be counted. This is the view also of the Mishna Berura, citing the Eben Ha'ozer. In light of these different opinions, several Poskim, including the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), maintained that we must be stringent in both directions. This means that a person standing in the doorway of a room cannot combine with nine men in the room to form a Minyan, and also cannot combine with nine men assembled outside in the hallway, as it is uncertain whether he is considered inside the room or in the hallway. Rav Meir Mazuz (1945-2025), in Ish Masliah, writes that although it is proper to be stringent in both directions, the Halacha follows the Shulhan Aruch's ruling, and so, strictly speaking, a person standing in the doorway may combine with nine men in the hallway to form a Minyan. Within the Shulhan Aruch's view, there is a difference of opinion regarding the status of a person standing in the area of the doorway closer to the room, such that he would be inside if the door closed. The Mishna Berura writes that according to some understandings of the Shulhan Aruch, even a person standing in this spot is considered outside, and cannot be counted toward a Minyan. This was the position also of the Kaf Ha'haim. Rav Mazuz, however, disagreed, and maintained that the person may be counted in such a case. The Mishna Berura, too, concluded that one may be lenient in this situation, even according to the Shulhan Aruch, given that many Poskim do not accept Rabbenu Yeruham's stringent view to begin with. Rav David Yosef, in Halacha Berura, likewise rules leniently, and this is the Halacha. The Poskim debate the status of a doorway that has no door. Some argue that the only reason why the doorway would not be considered part of the room is that part of the doorway is left outside when the door is closed; therefore, if there is no door, the area of the doorway is viewed as part of the room. Others contend that to the contrary, the possibility of viewing the doorway as part of the room is based on the fact that part of the doorway is inside when the door closes. In practice, then, if there is no door, we must be stringent, and a person standing in the doorway cannot combine with people inside the room or outside the room, regardless of where in the doorway he stands. Summary: If a person is standing in the doorway of a room, then he cannot combine with nine men inside the room to form a Minyan. Strictly speaking, he can join with nine men in the hallway outside the room to form a Minyan, though he should preferably move outside the doorway into the hallway. If he stands in the inner portion of the doorway, such that he would be inside the room if the door would close, then he can combine with nine men standing inside the room, unless there is no door, in which case he cannot combine with either those inside the room or those outside in the hall.

Ten men combine to form a Minyan only if they are together in the same room. The Rishonim debate the question of whether a person can count toward a Minyan if he is standing in the doorway. If nine men are inside the room, and the tenth is in the doorway, do they form a Minyan, or must the tenth man come out of the doorway inside the room? The Bet Yosef brings the view of Rashi, that the area underneath the lintel is considered part of the room, such that a person standing there counts toward the Minyan formed inside the room. By contrast, Rabbenu Yeruham (1290-1350) maintained that the area of the doorway is considered outside the room. The Bet Yosef shows that the Rambam follows Rabbenu Yeruham's view, noting the Rambam's ruling that if someone brought the meat of the Pesach sacrifice to the doorway of the home on the night of Pesach, he transgresses the Torah prohibition against bringing the meat of the sacrifice outside the home. The Rambam clearly considered the area of the doorway outside the home, and this would, presumably, apply also to the formation of a Minyan. The Shulhan Aruch accepts this view, and writes that the area of the doorway is not considered part of the room, and thus a person who stands there cannot be counted toward the Minyan. By contrast, the Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) cites the work Tanya Rabbati as ruling leniently, that a person in the doorway may, in fact, be counted. This is the view also of the Mishna Berura, citing the Eben Ha'ozer. In light of these different opinions, several Poskim, including the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), maintained that we must be stringent in both directions. This means that a person standing in the doorway of a room cannot combine with nine men in the room to form a Minyan, and also cannot combine with nine men assembled outside in the hallway, as it is uncertain whether he is considered inside the room or in the hallway. Rav Meir Mazuz (1945-2025), in Ish Masliah, writes that although it is proper to be stringent in both directions, the Halacha follows the Shulhan Aruch's ruling, and so, strictly speaking, a person standing in the doorway may combine with nine men in the hallway to form a Minyan. Within the Shulhan Aruch's view, there is a difference of opinion regarding the status of a person standing in the area of the doorway closer to the room, such that he would be inside if the door closed. The Mishna Berura writes that according to some understandings of the Shulhan Aruch, even a person standing in this spot is considered outside, and cannot be counted toward a Minyan. This was the position also of the Kaf Ha'haim. Rav Mazuz, however, disagreed, and maintained that the person may be counted in such a case. The Mishna Berura, too, concluded that one may be lenient in this situation, even according to the Shulhan Aruch, given that many Poskim do not accept Rabbenu Yeruham's stringent view to begin with. Rav David Yosef, in Halacha Berura, likewise rules leniently, and this is the Halacha. The Poskim debate the status of a doorway that has no door. Some argue that the only reason why the doorway would not be considered part of the room is that part of the doorway is left outside when the door is closed; therefore, if there is no door, the area of the doorway is viewed as part of the room. Others contend that to the contrary, the possibility of viewing the doorway as part of the room is based on the fact that part of the doorway is inside when the door closes. In practice, then, if there is no door, we must be stringent, and a person standing in the doorway cannot combine with people inside the room or outside the room, regardless of where in the doorway he stands. Summary: If a person is standing in the doorway of a room, then he cannot combine with nine men inside the room to form a Minyan. Strictly speaking, he can join with nine men in the hallway outside the room to form a Minyan, though he should preferably move outside the doorway into the hallway. If he stands in the inner portion of the doorway, such that he would be inside the room if the door would close, then he can combine with nine men standing inside the room, unless there is no door, in which case he cannot combine with either those inside the room or those outside in the hall.

In this Ask Away #27 episode of the Everyday Judaism podcast, Rabbi Aryeh Wolbe fields live and emailed questions on practical halacha, with emphasis on thoughtful, intentional Jewish living.Key topics include:Netilat Yadayim (hand-washing): Proper technique (one continuous flow of water, ideally covering the entire hand to the wrist), alternatives when no vessel is available (faucet with human force by turning on/off), and the spiritual significance (removing arrogance before eating bread).Temple-related immersions: Today, men have no biblical obligation for mikvah (unlike women after niddah); these laws will fully apply again with the future Temple.Scam suspicion on online forums: Use common sense—don't give to unknown causes (especially overseas); prioritize local tzedakah; report suspected scams; avoid reckless generosity that risks financial harm.Finding a rabbi/mentor: Actively pursue a teacher (run after them); persistence is key (e.g., leave persistent voicemails); a rabbi provides personalized guidance in halacha, life, and growth—don't wait for one to chase you.Order of morning blessings: Follow body needs first (restroom), then wash hands, recite Al Netilat Yadayim, Asher Yatzar, then Elokai Neshama (attach them); Modeh Ani comes immediately upon waking.The rabbi shares inspiring stories (e.g., a woman's soul-leaving experience resolved by mikvah) and stresses daily growth, community, and avoiding superstition while embracing practical mitzvot.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. #82) 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 December 21, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________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, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #FindingARabbi, #TzedakahScams, #MorningBlessings, #JewishHalacha, #EverydayJudaism, #TorahGuidance ★ Support this podcast ★

In this special Everyday Judaism episode timed for the start of Chanukah, Rabbi Aryeh Wolbe explores the significance and halachot of Rosh Chodesh (the new month), which coincides with Hallel recitation beginning the next morning. Rosh Chodesh is an auspicious time for atonement—Erev Rosh Chodesh is treated by some as Yom Kippur Katan (minor Day of Atonement) with fasting and special supplications—mirroring the monthly sin-offering in Temple times.Key practices include eating a festive meal (even adding a unique dish on Shabbos-Rosh Chodesh), women customarily refraining from work (in merit of not donating jewelry for the Golden Calf), reciting Yaaleh V'Yavo in Amidah, partial ("Chatzi") Hallel standing (as testimony to Hashem's miracles), Torah reading with four aliyot, and full Kaddish Titkabbal. Hallel is ideally with a minyan, uninterrupted, and standing; interruptions from Pesukei D'Zimra are permitted for Chatzi Hallel on Rosh Chodesh.The episode culminates in detailed laws of Kiddush Levanah (sanctifying the new moon outdoors at night, ideally Motzei Shabbos in fine attire and joy, with a minyan)—a protective mitzvah recited only when the moon's light is visible and beneficial, from after three days post-molad until the midpoint of the lunar month. Priorities favor frequent mitzvot (e.g., Ma'ariv before Kiddush Levanah unless time is pressing), with flexibility for weather or need.The class emphasizes Rosh Chodesh's role in renewal, gratitude, and connecting to Hashem's lunar cycle.The episode concludes with a transition to the Ask Away #26._____________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. #80) 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 December 14, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________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, #blessings, #Kitzur, #RoshChodesh,#KiddushLevanah, #Hallel, #YomKippurKatan, #ChanukahPrep, #JewishCalendar #MoonBlessing ★ Support this podcast ★

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

If a Minyan consists of precisely ten men, and one of them falls asleep, is the group still considered to comprise a Minyan, allowing them to recite Kaddish, Nakdishah, the Hazan's repetition of the Amida, and so on? The Shulhan Aruch writes that the sleeping individual may be counted as part of the Minyan. In the Bet Yosef, he explains that this is based on a ruling of the Maharam Me'Rutenberg (Germany, d. 1293). The Tureh Zahab (Rav David Segal, Poland, d. 1667), however, disagreed. He maintained that since sleep constitutes a kind of partial death, a sleeping individual is not fully "alive," and thus he cannot be counted toward a Minyan. This view was taken also by the Peri Hadash (Rav Hizkiya Da Silva, d. 1695), and, later, by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Mishna Berura writes that in light of the different opinions, it is best to try waking the fellow. If this is not possible, the Mishna Berura rules, then he may be counted for the recitation of Kaddish, but not for the repetition of the Amida. Hacham Ovadia Yosef, however, refutes the argument advanced by the Taz, and thus rules that a person who is asleep can be counted even for the repetition of the Amida. While it is certainly preferable to try waking the fellow up, he may be counted for the Minyan. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Bet David as asserting that this entire discussion relates specifically to the case of one person who is asleep. If, however, more than one person is sleeping, then they cannot all be counted toward the Minyan. The Mishna Berura follows this position, as well. In an earlier installment, we discussed the situation of a Minyan of ten people, some of whom are still praying the Amida. Rav Yisrael Bitan concluded that at Arbit, if at least six men (including the Hazzan) have completed the Amida, then the Hazzan may proceed to Kaddish. During the other prayers, however, when the Hazzan repeats the Amida, he should not begin the repetition unless nine men (including him) have finished the Amida, except in situations of great need, such as if someone in the Minyan has some urgent matter to attend to and cannot wait. Applying this conclusion to our discussion, it emerges that Kaddish may be recited even if several men are sleeping, as long as at least six (including the Hazzan) are awake. The repetition of the Amida, however, should not be recited if more than one person is asleep, except in situations of great need. Summary: If a Minyan consists of precisely ten men, and one of them falls asleep, he should preferably be woken up, but if not, he may nevertheless be counted as part of the Minyan. If several men fall asleep, then Kaddish may be recited as long as at least six men (including the Hazzan) are awake, but the repetition of the Amida should not be recited if fewer than nine men are awake, except in situations of great need.