Podcasts about halacha

Can One Use Borrowed Tefillin—And What If They Were Bought on Credit or Unpaid For? Tefillin are holy objects—handwritten, expensive, and often personalized. As a result, situations arise where someone needs to borrow a pair or buy one on credit , and the Halacha must clarify when that's permitted and under what conditions the Tefillin are valid. Can You Borrow Tefillin Without Explicit Permission? According to the Shulhan Aruch (Orah Haim 14), it is generally permissible to borrow Tefillin without asking , as long as: The Tefillin are in a public or communal place , such as a synagogue shelf. The owner is known to be a religious, Torah-observant individual who would be pleased to fulfill the Misva of helping another Jew perform the commandment. This is based on the concept of "Nicha le'le'insah de'te'avid Misva b'mamoneh" —a person is happy for others to fulfill a Misva using his belongings. However: If the Tefillin case is clearly labeled with a note such as "Do not borrow," or if the owner is known to be particular, they may not be used without permission . If the Tefillin are custom-made, unusually expensive, or rare (e.g., very small, lightweight, or adorned), one may not assume permission to borrow them. Are Tefillin Purchased on Credit Kosher to Use? A person who buys Tefillin on credit or with a payment plan —meaning, they took the Tefillin before completing payment—can still use them , and they are halachically valid. However, several points must be observed: The seller must have willingly agreed to this arrangement. There must be no deception or unresolved protest from the seller. If the seller later expresses dissatisfaction or demands the return of the Tefillin due to non-payment, the buyer must stop using them until the matter is resolved. This is because ownership is not fully transferred when there is a dispute over payment. Using Tefillin that one does not fully own—against the will of the seller—is improper. What If the Seller Cannot Be Located Later? If a person purchased Tefillin (even years ago) and later realized: The full payment was never completed, Or they can't remember whether it was ever paid, Or they cannot locate the original seller, Then the person must try to track down the seller , even through friends or family. If all reasonable attempts fail: He should donate the estimated value to a Torah cause or Misva, such as a yeshiva , Tefillin fund , or synagogue in need . This shows good faith effort to settle the financial obligation, and avoids benefiting from a Misva object that may be partially stolen. Summary: You may borrow Tefillin without permission only if the owner would be pleased, and there's no sign or reason to assume otherwise. Tefillin bought on credit are valid if the seller agreed—but must not be used if the seller later protests or withdraws permission. If the seller cannot be found, donate the value to a Torah cause to ensure proper use of the Tefillin.

Can Tefillin Be Worn Again After Musaf on Rosh Hodesh for a Berit Mila? Rosh Hodesh presents a unique halachic situation. On one hand, it is a semi-Yom Tob , and thus many customs are softened or adjusted. On the other hand, Tefillin are not typically worn during Musaf , as the spiritual "Ot" (sign) of the day is already present in the Musaf offering itself. So what happens when a Berit Mila takes place after Musaf on Rosh Hodesh —can the Tefillin be worn again? Tefillin and Musaf on Rosh Hodesh: What's the Rule? On Rosh Hodesh: Tefillin are worn throughout Shaharit until Musaf . Before Musaf begins , it is customary to remove Tefillin out of respect for the added sanctity of the day. This is based on the idea that Rosh Hodesh has its own "sign"—its Korban Musaf —and we do not "add a sign upon a sign." This is the standard Halacha practiced in both Ashkenazi and Sephardi communities. But What If There Is a Berit Mila After Musaf? If a Berit Mila takes place after Musaf , the question arises: may one put Tefillin back on to enhance the Misva? The answer is: Yes . Hacham Ovadia Yosef, the Ben Ish Hai, and many Poskim rule that one may put Tefillin back on after Musaf for the sake of a Berit Mila . Since the Berit Mila itself is a sign ( Ot ), the Tefillin complement and enhance it. This is not considered adding a sign upon a sign because the Misva of the Berit changes the framework—you're wearing Tefillin not for the day, but for the ceremony. How Should One Do This? Wash hands (Netilat Yadayim) before putting the Tefillin back on. Say Shema Yisrael or learn a small amount of Torah while wearing them. Remove them immediately after the ceremony concludes. Important: One does not recite a new Beracha when re-wearing the Tefillin in this context. The act is an enhancement, not a fresh fulfillment of the daily obligation. What If Someone Already Removed Their Tefillin? If the person already removed Tefillin after Shaharit or Musaf, he may still put them back on for the purpose of the Berit , as long as it's shortly thereafter and not hours later. However, it's ideal to delay removing Tefillin until after the Berit if one knows in advance that a Brit will be taking place. Summary: On Rosh Hodesh, Tefillin are removed before Musaf. If a Berit Mila occurs after Musaf, one may re-wear Tefillin for the ceremony. No Beracha is recited, and they should be removed after the Berit ends.

Should Tefillin Be Worn During a Berit Mila—and Do All Attendees Share in the Misva? A Berit Mila is one of the holiest events in Jewish life, symbolizing the covenant between Hashem and Am Yisrael. Tefillin, too, are a sign of this covenant. So when a Berit Mila takes place during or after Shaharit, should one continue wearing Tefillin for the ceremony? And is the Misva of the Berit shared by all who are present? Are Tefillin and Berit Mila Connected? Yes. Both Tefillin and Berit Mila are called an "Ot"—a sign of the Jewish people's bond with Hashem: Berit Mila is the physical covenant, marked on the body. Tefillin are a daily reaffirmation of that covenant, worn on the body as a public declaration. The Zohar teaches that these "signs" complement each other, and the greater the combination of "Otot" present, the stronger the spiritual impact. Should One Keep Tefillin On During the Berit? Yes— ideally, a person should keep his Tefillin on during the entire Berit Mila ceremony , even if it takes place after Shaharit has ended. This applies even if the Berit occurs after Musaf on a weekday or Rosh Hodesh (more on that in the next Halacha). Keeping the Tefillin on during the Berit adds to the holiness of the moment. Many great Rabbis, including Hacham Ben Zion Abba Shaul, would be careful not to remove their Tefillin until the Berit was completed. Exception: If it is extremely late and the person must go to work or is in discomfort, he may remove them after Tefilla—but if possible, it is praiseworthy to wait. Does Every Attendee Share in the Misva? Absolutely. According to many Rishonim and Aharonim: The Misva is not only on the father and Mohel. All those present —men standing respectfully and celebrating the moment— are rewarded for participating in the Misva . Rav Hida writes that being present for a Berit Mila is like joining in a public Kiddush Hashem. Therefore, remaining in Tefillin and treating the Berit with reverence—even as a bystander—brings spiritual reward. Extra Care During the Ceremony Because the Tefillin are on during the Berit: One should avoid casual chatter. Try to stand respectfully and listen to the Berachot. If possible, recite verses of Torah quietly or say Tehillim until the ceremony concludes. Summary: Tefillin should remain on during a Berit Mila whenever possible—even after Shaharit. All those present share in the Misva—not just the father or Mohel. Wearing Tefillin during the ceremony enhances its holiness and connects the covenant of the body (Berit) with the covenant of the mind and heart (Tefillin).

When Is the Best Time to Wear Rabenu Tam Tefillin—And Can One Switch Between Them During the Hazara? Many Sepharadim follow the custom of wearing both Rashi and Rabenu Tam Tefillin each morning. While Rashi's Tefillin fulfill the primary obligation, Rabenu Tam's are worn as an added measure of piety—especially among those who follow the teachings of the Mekubalim . This practice raises several practical questions: When should one switch to Rabenu Tam? Can it be done during the Hazara or Kaddish? And what is the proper way to time and perform this change? What's the Ideal Time to Wear Rabenu Tam Tefillin? The most preferred time to switch to Rabenu Tam is after completing Shaharit entirely , including: Aleinu Any post-prayer supplications Removal of the Rashi Tefillin respectfully The Mekubalim —especially the Arizal —emphasized that Rabenu Tam should be worn after the formal structure of Shaharit , not in the middle. Can One Switch Tefillin During Hazara or Kaddish? Some mistakenly remove Rashi and put on Rabenu Tam during the Hazara (repetition of the Amidah) or Kaddish . This is not recommended : The Hazara is part of the structured Tefilla. It's forbidden to do actions that interrupt its sanctity—even silently switching Tefillin. The same applies to Kaddish or Kedusha —no switching should take place during these portions. Best practice: Wait until Shaharit is completely over, and only then switch Tefillin. Why Wear Rabenu Tam at All—And What Did Hacham Ovadia Say? While some authorities argue that one should only wear Rashi's Tefillin, Hacham Ovadia Yosef ruled that it is a beautiful minhag to also wear Rabenu Tam, especially for those who: Come from families with this tradition Follow the customs of the Arizal Have extra time after prayers That said, it should not be rushed or done publicly if it will cause embarrassment to others or look like showing off. The Ben Ish Hai emphasizes that if done privately and with humility , the reward is immense. How Long Should Rabenu Tam Be Worn? At minimum: Say Shema with Kavana Learn a few lines of Halacha or Torah Even reading one perek (chapter) of Tehillim fulfills the enhancement Torah learning while wearing Rabenu Tam Tefillin is essential— don't just wear them and remove them immediately . The learning gives them spiritual function and purpose. Summary: Rabenu Tam Tefillin should be worn after completing all of Shaharit . Do not switch Tefillin during the Hazara, Kaddish, or Kedusha. If worn, say Shema and learn a bit of Torah before removing them. The practice is commendable when done with humility and intention.

Don't Put Faith in Humans

In this episode Rabbi Shalom Rosner discusses the Halachot of Kosheir and Matir. Follow along using Tzurba Volume 21Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan Series

What Is the Proper Way to Remove Tefillin—And Should It Be Done Away from the Sefer Torah? Removing Tefillin may feel like a simple conclusion to prayer, but Halacha views it as a continuation of the Misva itself. The removal must be done with awareness, order, and reverence— preserving the dignity of the Tefillin until the very end. Which Tefillin Comes Off First? The Shulhan Aruch (Orah Haim 28:2) rules that the Tefillin Shel Rosh —the head Tefillin— should be removed before the Tefillin Shel Yad —the arm Tefillin. This is based on the principle of Ma'alin BaKodesh Ve'lo Moridin —" we ascend in holiness and do not descend." Since the Tefillin Shel Rosh is considered holier, it is kept on longer. Removing the holier one first would symbolically lower our spiritual standing, so we delay it respectfully. Handling the Tefillin with Respect When removing Tefillin, one should take special care not to treat them casually: Do not drop or fling the straps. Roll the straps neatly around the box, without tangles or knots. Do not place anything on top of the Tefillin boxes , even briefly. Avoid placing Tefillin on the floor or on a chair where people sit. Return them to their bag with care, and place the bag in a respectful location. The Tefillin remain sacred even after removal. As Hacham Ovadia Yosef notes, the Misva of Kavod (honor) for Tefillin applies not just when they're worn, but also when they are being handled and stored. Should One Remove Tefillin in Front of a Sefer Torah? Several Poskim , including Rav Hida and the Ben Ish Hai, stress that Tefillin should not be removed in direct view of an open Sefer Torah , especially during Keri'at HaTorah (Torah reading). Why? Tefillin represent an intense spiritual connection and a symbol of Hashem's Name. Removing them symbolizes a descent from that spiritual height. Doing so in front of the Sefer Torah—another symbol of the covenant—may appear as dishonor. Best practice: Wait until the Torah is returned to the Hechal or covered. If it must be done earlier, step to the side or turn away discreetly. If that's not possible, remove them with added care and seriousness, being mindful of their sanctity. What If Others Are Removing Early? One of the challenges people face is peer pressure. If everyone around is already removing Tefillin—whether out of habit or rushing to work—a person may feel uncomfortable being the only one still wearing them. However, Halacha does not change due to social behavior. A person should be guided by what is proper and respectful, not simply by what others are doing. It is better to be alone in doing what is right than to follow a crowd in treating a Misva lightly. Summary: Always remove the Tefillin Shel Rosh before the Shel Yad. Handle Tefillin respectfully: no dropping, flinging, or placing on unclean surfaces. Avoid removing them in direct view of an open Sefer Torah. Don't let social habits override halachic dignity. The end of the Misva should reflect the same reverence as its beginning.

Why Must Tefillin Stay On Until After Aleinu —And Can They Be Removed Early for Health or During Keri'at HaTorah ? The ideal practice is to wear Tefillin throughout the entire Shaharit service—from the beginning of the Berachot until after Aleinu . This wasn't just a stringency of the righteous—many authorities consider it a halachic preference, rooted in the structure of prayer and the meaning of Tefillin. Why Keep Tefillin On Until After Aleinu ? The Tefillin reflect our bond with Hashem—physically, spiritually, and publicly. The Mekubalim teach that each section of Tefilla corresponds to higher and higher spiritual worlds. Keeping the Tefillin on through Aleinu ensures the sanctity flows through the entire process of ascent. Removing them before Aleinu may disrupt the flow of the Misva . It also signals a "spiritual descent" before the Tefilla experience is complete. What If Someone Has Discomfort or a Medical Issue? Sometimes a person may want to remove the Tefillin earlier—after the Amidah, or even sooner—because of: Headaches Tightness from the straps Nausea or stomach weakness Skin sensitivity or pressure points In these cases: It is 100% permissible to remove the Tefillin early. Hacham Ovadia Yosef writes that the Misva of Tefillin must be done with joy and dignity , not with discomfort or pain. One should not push through physical suffering just to complete the ideal time frame . Should One Remove Tefillin Before or During Keri'at HaTorah ? Many people remove their Tefillin before the Torah reading on Mondays and Thursdays. But this is not ideal unless the synagogue has a strong custom. If possible: Keep Tefillin on through Keri'at HaTorah . The sanctity of the Tefillin matches the holiness of the Torah reading. One who receives an Aliyah should wear Tefillin while standing next to the Sefer Torah. However: If it feels uncomfortable or awkward (especially if the community expects Tefillin to be off), one may remove them just before the Aliyah. Ideally, step to the side or wait until the Sefer Torah is covered before removing them. Summary: Tefillin should remain on through the entire Tefilla and Aleinu . Removing early is allowed for valid health or comfort reasons. Tefillin should ideally stay on through Keri'at HaTorah unless there's strong reason or local custom to remove them.

Should One Learn Torah While Wearing Tefillin Before or After Tefilla—and Is It Better with Rashi or Rabenu Tam? Tefillin are more than just a morning ritual—they are a tool to elevate both prayer and Torah learning. The Halacha and Kabbala emphasize that their purpose is to bring holiness to the mind and heart, especially when used in the service of Torah. What Makes Learning Torah in Tefillin So Special? The Gemara teaches that the words of the Torah should be *"al lebecha"—*on your heart. The Mekubalim explain that Tefillin open a spiritual channel from the upper worlds, helping the mind focus and the soul absorb holiness during study. Learning Torah while wearing Tefillin connects the holiness of action (Tefillin) with the holiness of speech and thought (Torah). Rav Hida writes that even a short amount of Torah study with Tefillin brings great spiritual reward. After Tefilla: Don't Rush to Remove Them Ideally, one should remain in Tefillin for a few minutes after prayers and learn Torah. Even just five or ten minutes of Mishnayot, Halacha, or Tehillim makes a difference. The Ben Ish Hai says this is the deeper purpose of Tefillin—not just to wear them, but to use them while actively connecting with Torah. Before Tefilla: Can One Learn While Wearing Tefillin? Yes—if one arrives early to synagogue, it is praiseworthy to: Put on Tefillin Learn before Tefilla begins (especially before Baruch She'amar) However, learning should not delay the Minyan or disrupt the proper flow of Tefilla. If there's enough time before communal prayer begins, learning in Tefillin beforehand is a beautiful practice. What About Rabenu Tam Tefillin? Many Sepharadim have the custom to wear both Rashi and Rabenu Tam Tefillin . According to the Mekubalim, each pair connects to different spiritual channels. If one wears Rabenu Tam Tefillin after Shaharit, he should: Avoid removing them immediately Learn a bit of Torah—this connects them to their true purpose Even reading one chapter of Tehillim or reviewing a few Halachot counts Summary: Learning Torah while wearing Tefillin is the ideal fulfillment of the Misva. Do so after Tefilla if possible—even for a few minutes. Learning with both Rashi and Rabenu Tam Tefillin is highly recommended if one wears both. Before Tefilla, Torah learning in Tefillin is also encouraged if time allows.

Does Hearing a Beracha for Tefillin from Someone Else Count—And What If the Speaker or Listener Makes a Mistake? One of the foundational principles in Halacha is Shome'a Ke'Oneh —"the listener is as if he himself recited." This principle allows a person to fulfill a Beracha obligation by hearing someone else say the Beracha and answering "Amen," provided certain conditions are met. This rule applies not only to communal rituals like Kiddush, Havdala, or Megillah, but also to personal Misvot such as Tefillin . For example, if someone says the Beracha over Tefillin aloud with the intent to fulfill the obligation for another, the listener may rely on that Beracha and is exempt from saying his own— if all the proper conditions are met . The Halachic Conditions for Shome'a Ke'Oneh to Work According to Shulhan Aruch (O.H. 213:2), four conditions must be present for Shome'a Ke'Oneh to apply: The person saying the Beracha must have intent to fulfill the obligation for the listener. The listener must also have intent to be yotze through the speaker's Beracha. The listener must hear the entire Beracha clearly —from "Baruch Ata" through the conclusion. The listener should answer "Amen" immediately upon hearing the end of the Beracha. If all of these are fulfilled, the listener is considered to have personally recited the Beracha and can then proceed to perform the Misva—in this case, placing Tefillin— without saying his own Beracha . Applying This to Tefillin In many Sephardic yeshivot and minyanim, it is common for a father to recite the Beracha aloud while helping his son put on Tefillin for the first time. Or a Hazan may say the Beracha for several men in the room. So long as the speaker and listener have the mutual kavana (intent), and the listener hears the Beracha clearly and answers "Amen," this is fully valid. The Ben Ish Hai and Kaf Ha'Haim both encourage the use of this mechanism, especially for beginners or people who may struggle with pronunciation or correct Beracha wording. What If the Speaker Interrupts? Now we come to a practical concern. What happens if the person who said the Beracha speaks between the Beracha and putting on the Tefillin ? For example, if Reuven says "Baruch Ata… Lehani'ah Tefillin," and then says something unrelated before placing the Tefillin (e.g., "Where's my bag?" or "Let me adjust my jacket"), he has made a Hefsek (interruption), and according to Maran (O.H. 25:9), he is required to recite a new Beracha . But what about Shimon , who was listening and answered "Amen" with the intent to be yotze? This is debated among the Poskim: According to some, the listener's Beracha is still valid , because at the moment he heard it, the Beracha was said properly and with kavana. This is the ruling of Hacham Ovadia Yosef ( Yabia Omer and Halichot Olam ), who holds that the speaker's later mistake does not invalidate the listener's fulfillment . Others argue more strictly, saying the speaker's interruption disqualifies the entire process—including for the listener. However, this view is not followed in practice by the majority of Sephardic authorities. What If the Listener Interrupts? If the listener himself speaks after answering "Amen" and before placing his own Tefillin , the ruling is more severe. In this case, the listener has created a Hefsek between the Beracha and the act , and must now recite a new Beracha , specifically "Al Misvat Tefillin" before placing the Shel Rosh. This is a straightforward ruling in Shulhan Aruch and the Ben Ish Hai . The interruption breaks the connection between the Beracha and the Misva, even though the listener did not speak during the actual Beracha. However, if the speech was related to the Misva —such as "Pass me the Shel Rosh" or "Can you adjust the knot?"—this is not ideal but is not considered a full Hefsek , and a new Beracha is not required . What If There Was No Kavana? Shome'a Ke'Oneh only works when both parties have intent : If the speaker was not aware that someone was listening—or had no intent to fulfill their obligation—then the listener is not yotze . Similarly, if the listener was distracted, unsure, or did not intend to be yotze, the Beracha does not apply to him. The Hida and Kaf Ha'Haim emphasize this in many places, warning against relying on a public Beracha unless you're sure both parties are aware and participating with clear intent. In cases of doubt (e.g., someone is unsure if the speaker had him in mind), the principle of Safek Berachot Le'hakel applies: Do not repeat the Beracha unless you are certain that it is required. Summary: A person may fulfill the Beracha for Tefillin by listening to someone else , if both have intent and the listener answers "Amen." If the speaker interrupts after the Beracha, most Sephardic Poskim say the listener is still covered . If the listener interrupts before putting on the Tefillin, he must recite a new Beracha . Speech related to the Misva is discouraged but not a disqualifying Hefsek. Without mutual intent , the Beracha does not count . When in doubt, follow Safek Berachot Le'hakel —do not repeat the Beracha unless clearly necessary.

Should One Always Wrap the Tefillin Strap Eight Times, or Can It Be Skipped to Avoid Missing Kaddish or Kedusha? One of the beautiful customs in donning the Tefillin Shel Yad is to wrap the strap around the forearm eight times before proceeding to the Tefillin Shel Rosh. This is the widely accepted Sephardic custom , as taught by the Ben Ish Hai (Parashat Vayera, Halacha 11) and based on Kabbalistic sources . Each of the eight windings corresponds to a spiritual level or sefirah and reflects the binding of one's physical strength and actions to the service of Hashem. Though some Ashkenazim follow the custom of wrapping seven times , for Sephardim — particularly those who follow the teachings of the Mekubalim — eight wraps is the standard. This practice is not just symbolic; it is seen as an integral part of the proper fulfillment of the Misva. The Spiritual Meaning of the Eight Wraps The number eight signifies that which is above nature — transcending the seven-day cycle of creation. According to the Mekubalim, these eight coils spiritually bind the Tefillin Shel Yad to one's heart, representing full control over emotions and desires. It connects the physical arm to a higher spiritual purpose. The wraps are to be done after tightening the Shel Yad on the biceps , and the strap should go down the arm in smooth, evenly spaced coils. The eight wraps help secure the Tefillin in place while also fulfilling this deeper mystical layer. The Ben Ish Hai and Kaf Ha'Haim both warn against neglecting this practice, especially for those who follow Kabbalistic customs. This is the dominant opinion among Sephardic Poskim, including Maran Ha'Hida and Rav Ben Sion Abba Shaul . The Halachic Dilemma: Missing Kaddish or Kedusha A common scenario: A person begins wrapping the Tefillin Shel Yad and realizes the Hazan is about to begin Kaddish or Kedusha . If he performs all eight wraps, he may miss the opportunity to respond to "Yehe Shemeh Rabba" or "Kadosh, Kadosh, Kadosh." Can he shorten or delay the wraps? This situation creates a halachic and spiritual tension : Should one preserve the integrity of the Tefillin placement and do all eight wraps? Or should he interrupt or shorten the process to participate in a communal declaration of Hashem's greatness? The Kabbalistic View: Never Skip the Wraps The Mekubalim are clear: Do not skip the eight wraps , even if it means missing Kaddish or Kedusha. Rav Eliyahu Mani , one of the great Mekubalim of Hebron and a teacher of the Ben Ish Hai , ruled that these eight wraps are an inseparable part of the Misva . To skip them—even temporarily—compromises the spiritual completeness of the Tefillin. According to this view, Kaddish and Kedusha are important, but not at the expense of properly fulfilling a Torah-level obligation with its spiritual intentions intact. The Ben Ish Hai heavily relies on Rabbi Mani for rulings in matters of Kabbalah, making this a binding view for Sephardim who follow the Mekubalim. The Practical View: Skip Temporarily If Necessary Some Halachic authorities take a more practical approach , especially in situations where missing Kaddish or Kedusha would result in a spiritual or emotional loss. According to this view: One may put on the Shel Yad, do one or two wraps to hold it in place, Then place the Shel Rosh, And return to complete the remaining wraps afterward . This opinion appears in Mishna Berura (O.H. 25:16) and is cited by various contemporary Poskim who aim to accommodate modern prayer timing challenges. For Sephardim, however, this approach is only a last resort , and only when all of the following conditions are met: The Tefillin Shel Yad is securely in place , even with only partial wrapping. The person intends to return and complete the wraps immediately after Shel Rosh. The person is responding to Kaddish, Kedusha, or Barchu , not idle speech or distraction. Even then, some Mekubalim object to this entirely and say one should miss Kaddish rather than compromise the Misva's structure. Anticipating the Situation: The Best Option The best practice is to plan ahead : If you know Kaddish or Kedusha is about to begin, wait a few moments before starting the Tefillin process. If you're already mid-Tefillin, continue properly and listen quietly (without verbal response) if you must. Summary: Sephardic custom is to wrap the Tefillin strap eight times around the forearm, based on Kabbalistic sources. These wraps are spiritually and halachically significant , and should not be skipped , even to answer Kaddish or Kedusha. In urgent situations, one may wrap partially , place the Shel Rosh, and return to complete the wraps —but this is only under pressing circumstances and with intention to fix the order. Best practice: Anticipate upcoming parts of tefillah and plan Tefillin placement accordingly to avoid halachic compromise.

Unlock the profound wisdom of Jewish tradition and discover the mitzvah of owning Torah books with us. In this episode, we embark on an exploration of Siman 28 of the Kitzur Shulchan Aruch, discussing the sacred obligation of writing or commissioning a Sefer Torah. We'll also reveal how acquiring other Jewish texts, like the Chumash, Mishnah, or Gemara, can fulfill this mitzvah, even for those who cannot commission a full Torah scroll. We'll highlight the accessibility of these sacred texts through publishers like ArtScroll, emphasizing their role in making Torah study available to all.As we continue our journey, I'll take you through the historical and cultural tapestry that underscores the reverence of holy books and scrolls within Jewish communities. Learn about the halachic guidelines that govern the handling and storage of sacred texts, as well as the practices that reflect these guidelines—such as standing when a Torah scroll is carried and ensuring holy books are treated with respect. Delve into the communal learning traditions shaped by the historic rarity and expense of these texts, and how these practices have helped preserve their sanctity over the ages.Finally, we'll explore the respectful use of Torah books and Judaica, focusing on the limitations and proper disposal practices that honor these sacred items. Discover the nuances of handling holy writings, including the respectful rebinding of books and the ethical considerations when purchasing sacred items from non-Jews. Through engaging discussions and insights, this episode illuminates the importance of upholding reverence for our treasured Torah books, ensuring their dignified treatment for generations to come. Join us for a meaningful reflection on these timeless practices that keep the sanctity and reverence of our sacred texts alive.To have your questions featured on the Ask Away series, 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. #41) 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 June 8, 2025, in Houston, Texas.Released as Podcast on June 18, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahBooks, #SeferTorah, #Chumash, #Mishnah, #Gemara, #HolyBooks, #Scrolls ★ Support this podcast ★

Unlock the profound wisdom of Jewish tradition and discover the mitzvah of owning Torah books with us. In this episode, we embark on an exploration of Siman 28 of the Kitzur Shulchan Aruch, discussing the sacred obligation of writing or commissioning a Sefer Torah. We'll also reveal how acquiring other Jewish texts, like the Chumash, Mishnah, or Gemara, can fulfill this mitzvah, even for those who cannot commission a full Torah scroll. We'll highlight the accessibility of these sacred texts through publishers like ArtScroll, emphasizing their role in making Torah study available to all.As we continue our journey, I'll take you through the historical and cultural tapestry that underscores the reverence of holy books and scrolls within Jewish communities. Learn about the halachic guidelines that govern the handling and storage of sacred texts, as well as the practices that reflect these guidelines—such as standing when a Torah scroll is carried and ensuring holy books are treated with respect. Delve into the communal learning traditions shaped by the historic rarity and expense of these texts, and how these practices have helped preserve their sanctity over the ages.Finally, we'll explore the respectful use of Torah books and Judaica, focusing on the limitations and proper disposal practices that honor these sacred items. Discover the nuances of handling holy writings, including the respectful rebinding of books and the ethical considerations when purchasing sacred items from non-Jews. Through engaging discussions and insights, this episode illuminates the importance of upholding reverence for our treasured Torah books, ensuring their dignified treatment for generations to come. Join us for a meaningful reflection on these timeless practices that keep the sanctity and reverence of our sacred texts alive.To have your questions featured on the Ask Away series, 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. #41) 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 June 8, 2025, in Houston, Texas.Released as Podcast on June 18, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahBooks, #SeferTorah, #Chumash, #Mishnah, #Gemara, #HolyBooks, #Scrolls ★ Support this podcast ★

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.

What You Can Do

What You Can Do

When Does Speaking Between the Arm and Head Tefillin Require Repeating the Beracha? A fundamental rule in Halacha is that one should not interrupt between related stages of a single Misva. With regard to Tefillin, once a person recites the Beracha of "Lehani'ah Tefillin" and places the Shel Yad , he must immediately proceed to place the Shel Rosh , without any interruptions in between. Any unnecessary pause—especially speech —is considered a Hefsek (interruption), and in certain cases, it invalidates the initial Beracha. This is the ruling of Maran in the Shulhan Aruch (O.H. 25:9), which states: "One should not speak between the donning of the Shel Yad and the Shel Rosh. If he did speak, he must recite another Beracha on the Shel Rosh." This ruling is rooted in the Gemara (Menahot 36a), which teaches that both Tefillin are part of one extended Misva. The Beracha on the Shel Yad is intended to cover both the arm and head Tefillin —provided no interruption occurs. Speaking, therefore, severs this connection and requires a new Beracha. What Type of Speech Counts as an Interruption? Not all speech is treated equally. Halacha distinguishes between: Speech unrelated to the Misva (e.g., "How are you today?" or "Did the Yankees win?") — This is considered a clear Hefsek. One must repeat the Beracha , saying "Al Misvat Tefillin" before placing the Shel Rosh. Speech related to the Misva (e.g., "Pass me my Tefillin Shel Rosh," or "I need to adjust the knot") — This is discouraged , but it is not considered a full interruption. A new Beracha is not required , though one should avoid such speech whenever possible. The Ben Ish Hai (Parashat Vayera, 7) writes strongly against any talking, even related to the Misva, and encourages placing both Tefillin with total focus and silence. Nonetheless, he rules that speech about the Tefillin does not invalidate the Beracha. The Mishna Berura (25:36) clarifies that even a brief word or short phrase—if not directly related to Tefillin—is sufficient to be called a Hefsek and require a new Beracha. What About Gestures, Movement, or Sounds? Actions such as gesturing, nodding, or pointing are not considered interruptions , since the mouth remains silent and the Beracha is not disconnected from the Misva. Similarly, clearing the throat or making an involuntary sound does not constitute a Hefsek. Even so, some opinions advise avoiding all forms of distraction—verbal or physical—between Shel Yad and Shel Rosh in order to maintain the full sanctity of the process. What If One Began Another Beracha by Mistake? Another case that often arises is when someone begins saying a Beracha by habit or mistake. For example, after placing the Shel Yad, he begins, "Baruch Ata…," thinking he needs to recite a Beracha before the Shel Rosh. If he says "Baruch Ata…" but stops before saying Hashem's Name , he should immediately stop and not complete the Beracha . This is not considered a Hefsek. If he says "Baruch Ata Hashem…" but realizes the mistake mid-sentence, he should conclude the phrase with "Lamdeni Hukecha" , a verse from Tehillim (119:12), which turns the phrase into a pasuk and avoids a Beracha Levatala. If he completes a full, unrelated Beracha—such as "Shehakol" or "Asher Yasar" —he has certainly interrupted and must repeat the Beracha for Tefillin . This case is discussed in the Ben Ish Hai and the Mishna Berura , and the solution of "Lamdeni Hukecha" is accepted by both Ashkenazim and Sephardim. Summary: No speech is allowed between Tefillin Shel Yad and Shel Rosh. If one speaks unrelated words , he must repeat the Beracha , saying "Al Misvat Tefillin" for the Shel Rosh. If the speech is related to the Misva , no new Beracha is needed, but it is still discouraged. Gestures or movements are not considered interruptions. If one starts a Beracha by mistake , he should either stop immediately or redirect it to a pasuk if Hashem's Name was already mentioned. Remaining silent between the two Tefillin ensures a smooth and spiritually complete fulfillment of this daily Misva.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

Can setting aside a few moments each day change your spiritual life? In our latest episode, we explore the transformative power of daily Torah study, as highlighted in Siman 27 of the Kitzur Shulchan Aruch. With life's demands constantly pulling us in different directions, we discuss the necessity of dedicating time to study, whether it be a brief verse or an in-depth halacha. We share insights on how this practice can act as a spiritual safeguard and a source of strength, even through life's trials.Together, we unravel the beautiful synergy between supporting Torah study and engaging with it firsthand, inspired by the biblical partnership of Zebulun and Issachar. Our conversation reveals how even small acts of learning, when time is scarce, can bring immense spiritual benefit. By focusing on basic Jewish law, Agadah, and Mussar, we can foster personal growth and character development. We also highlight structured learning schedules like "Chok L'Yisroel" or "A Daily Dose of Torah" as tools to help integrate Torah study into our daily routines.The episode concludes with a powerful reflection on the holiness of Torah study. We emphasize the merit found in merely speaking the words of Torah aloud, a practice that deepens our spiritual connection and comprehension. Even when understanding is elusive, the effort put into studying Torah is treasured by Hashem. We invite you to join us in discovering the joy and wisdom of Torah, encouraging both young and old to approach this divine learning with enthusiasm and a prayerful heart.To have your questions featured on the Ask Away series, 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. #41) 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 June 1, 2025, in Houston, Texas.Released as Podcast on June 15, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahStudy, #SpiritualGrowth, #ConsistentStudy, #Zebulun, #Issachar ★ Support this podcast ★

Can setting aside a few moments each day change your spiritual life? In our latest episode, we explore the transformative power of daily Torah study, as highlighted in Siman 27 of the Kitzur Shulchan Aruch. With life's demands constantly pulling us in different directions, we discuss the necessity of dedicating time to study, whether it be a brief verse or an in-depth halacha. We share insights on how this practice can act as a spiritual safeguard and a source of strength, even through life's trials.Together, we unravel the beautiful synergy between supporting Torah study and engaging with it firsthand, inspired by the biblical partnership of Zebulun and Issachar. Our conversation reveals how even small acts of learning, when time is scarce, can bring immense spiritual benefit. By focusing on basic Jewish law, Agadah, and Mussar, we can foster personal growth and character development. We also highlight structured learning schedules like "Chok L'Yisroel" or "A Daily Dose of Torah" as tools to help integrate Torah study into our daily routines.The episode concludes with a powerful reflection on the holiness of Torah study. We emphasize the merit found in merely speaking the words of Torah aloud, a practice that deepens our spiritual connection and comprehension. Even when understanding is elusive, the effort put into studying Torah is treasured by Hashem. We invite you to join us in discovering the joy and wisdom of Torah, encouraging both young and old to approach this divine learning with enthusiasm and a prayerful heart.To have your questions featured on the Ask Away series, 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. #41) 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 June 1, 2025, in Houston, Texas.Released as Podcast on June 15, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahStudy, #SpiritualGrowth, #ConsistentStudy, #Zebulun, #Issachar ★ Support this podcast ★

Should One Leave the House Already Wearing Talet and Tefillin, and Is This Practically Required Today? The Zohar HaKadosh places profound spiritual significance on the act of leaving one's home in the morning already wearing Talet and Tefillin. This is not merely about preparation for prayer—it is a sacred moment that opens the door to unique spiritual protection and Divine pride. The Zohar describes that when a Jew exits his home dressed in Tefillin on the head and arm and Talet on his shoulders, four ministering angels accompany and protect him. These angels declare to all that this person is bearing the image of the King, and Hashem Himself makes an announcement in the upper worlds praising this individual. It is likened to a father publicly celebrating his child's achievements—Hashem says, "Look at My son!" ( Zohar Parashat Terumah , cited in Kaf HaHaim, Ben Ish Hai, and others). Despite the strength of these sources, the widespread practice today is that most people do not fulfill this halacha. Sephardic Poskim such as the Ben Ish Hai, Kaf HaHaim, and Hida all reinforce the Zohar's stance, yet even they acknowledge that the practice has fallen into neglect. Rabbi Eli Mansour notes that attempts to justify this neglect—such as concerns about passing filth or improperly dressed individuals—are not strong in most modern contexts. People often drive from their homes directly to shul in clean environments, especially in the early hours when streets are empty. So why don't people do it? Mostly, it's due to convenience and habit. Many keep their Tefillin in shul lockers and would need to bring them home daily to fulfill this practice. It requires a lifestyle change: bringing the Koracha home each day, preparing at home before leaving, and possibly returning it afterward. For those going straight to work from shul, that adds an extra logistical layer. Still, Rabbi Mansour encourages individuals to consider incorporating this practice even once in a while. Even partial observance of a mitzvah with such reward is spiritually worthwhile. What If It's Too Early to Wear Tefillin? One valid exemption arises when a person goes to shul before the earliest time to wear Tefillin (such as Alot HaShahar). According to Hacham Yaakov Hillel in VaYashov HaYam , and as explained by Rabbi Mansour, a person in this case is not obligated to wait at home until the proper time. Rather, it is better to go to the synagogue, learn Torah, and then put on Tefillin when the time arrives. There is no obligation to return home later just to fulfill this Zoharic custom. Rav Hillel adds that one who stays in the synagogue for tefillah and is among the first ten participants (the "Asarah Rishonim") is also fulfilling a great mitzvah that may even override the practice of leaving home with Tefillin. Some rabbis, like Hacham Yehuda Sadka, would go home and return, but this is not a practical expectation for most people and is viewed as an act of personal stringency rather than normative halacha. What Are Practical Ways to Fulfill This Today? For those who feel uncomfortable or find it difficult to wear Talet and Tefillin outside the home, halachic sources offer creative and doable solutions: Use a discreet setup : Wear a small pair of Tefillin and a Talet that can be worn like a scarf under a jacket. This fulfills the halacha without drawing attention. Keep a second Koracha at home : A small "to-go" set can make this easier and avoid the need to bring your full set back and forth daily. Rely on Talet Katan : According to the Beit Yosef and Spanish Mekubalim, if a person wears Talet Katan and then puts on Tefillin at home—even if not the full Talet Gadol—he may gain some of the spiritual benefit. Change Tefillin in Shul : The Ben Ish Hai permits one to wear a pair of Tefillin at home and then switch to another pair in shul, such as putting on Rashash or Rabbenu Tam after already fulfilling the Zohar's practice. Put on Tefillin in the shul side room : While not the ideal per the Zohar, poskim like the Mishna Berura and Aruch HaShulchan permit putting on Tefillin in a lobby or side room before entering the sanctuary, especially if needed to avoid embarrassment or external discomfort. Importantly, one must also apply judgment. The halacha does not encourage making a spectacle of oneself. If wearing Tefillin publicly might cause mockery or suspicion, it may be better not to do so. Even if one's intentions are noble, doing something that is widely misunderstood—like walking outside with Tefillin at 8 a.m.—may result in Chillul Hashem rather than Kiddush Hashem. Does This Apply on Shabbat? On Shabbat, Tefillin are not worn. The question arises: must one still leave the house wearing a Talet on Shabbat? The majority of poskim, including Kaf HaHaim and others, hold that this requirement does not apply on Shabbat. The Zohar's emphasis is on Tefillin. Since they are not worn on Shabbat, the associated practice of leaving the house dressed for tefillah is also not required. Therefore, one may go to synagogue in regular clothing and put on the Talet there without issue. However, the Ben Ish Hai writes that since most people wear Talet Katan on Shabbat anyway, the practice is partially fulfilled. According to his view, one who does not wear Talet Katan might consider putting on the Talet Gadol before leaving the house. Still, this is not a widespread custom and is not mandated. Summary: The practice of leaving one's house wearing Talet and Tefillin is highly praised by the Zohar and Sephardic Poskim and is said to bring angelic protection and Divine honor. While not widely followed today, there are few valid excuses to avoid it entirely in modern cities. Those who come to shul before the proper time for Tefillin are exempt and should not delay Torah learning to fulfill the Zoharic ideal. Still, one should strive to observe this practice occasionally using any of several halachically acceptable solutions. It does not apply on Shabbat. Overall, this is a beautiful opportunity for spiritual elevation—one that can be embraced incrementally and with wisdom.

A person must avoid the transgression of "Ma'avirin Al HaMisvot" —skipping over a Misva that is within reach. This Halacha affects how one packs their Talet and Tefillin in the Kora ḥ ah (prayer bag). The Problem If the Tefillin are packed on top of the Talet , when you unzip the bag, the first thing you touch is the Tefillin. According to Halacha, this obligates you to put them on first, even though the proper order is Talet then Tefillin. Maran's View Maran HaShulhan Arukh rules: If one touches the Tefillin first, he should put them on before the Talet. That's because once a Misva is in hand, you may not pass it over to do another first. Therefore, Maran implicitly advises that one should pack the Talet in a way that it is reached first —either on top of or side-by-side with the Tefillin, so it can be accessed without touching the Tefillin. Today's Practical Setup In modern prayer bags: Many people place their Tefillin in a separate case , and then put both the Talet bag and Tefillin case inside the Kora ḥ ah. If the Tefillin case is on top , it might seem like you're skipping over it when reaching for the Talet. However, many Poskim say that as long as you do not touch the Tefillin case , and can pull the Talet out from underneath or beside it, you're not violating Ma'avirin Al HaMisvot . Best Practice Place your Talet in front or on the side —the area your hand naturally reaches when unzipping the bag. Avoid stacking the Tefillin on top of the Talet unless the Tefillin are clearly in the back or separated in a way that you won't touch them first. If you do mistakenly remove the Tefillin first, don't place them back just to follow the Talet-first rule. According to Maran, this would be worse—once a Misva is "in your hand," putting it down is a disrespect. According to the Mekubalim The Ben Ish Hai insists Talet always be put on first— even if the Tefillin were touched first . So they would advise you to put the Tefillin aside and still wear the Talet first. As noted earlier, Rav Ben Sion Abba Shaul offered a solution: pause and break the flow (e.g., walk away or learn for a moment), then return and begin again by putting on the Talet first. Summary Pack your Talet and Tefillin so that the Talet is reached first —ideally at the front or side of your bag. Avoid touching the Tefillin before the Talet to prevent skipping over a Misva. If you touch the Tefillin first, Halacha says to wear it first; Kabbalah says to still put on the Talet first. Rav Ben Sion's solution: step away briefly to "reset" and then proceed with Talet first.

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What Comes First: Talet or Tefillin? The widespread custom is to first don the Talet and then the Tefillin . But what is the reasoning behind this order, and is it required? Reasons to Wear Talet First Ma'alin BaKodesh – We ascend in levels of sanctity. Putting on the Talet first begins the process, and then we elevate ourselves further by donning the holier Tefillin. Zohar HaKadosh – The Zohar emphasizes that even though Tefillin are holier, one should wear the Talet first, to ascend in kedusha. The Talet wraps the outside of the body; the Tefillin are placed on the skin—closer, deeper, and more intimate in sanctity. The transition reflects a personal spiritual climb. Sedar HaMitzvot – The Talet is associated with the Misva of Sisit, which some sources say is equal to all the Misvot. Although Sisit is a "voluntary" Misva (dependent on wearing a four-cornered garment), it still carries enormous spiritual weight. Challenges to the Above Maran HaShulhan Arukh agrees with putting Talet first but also writes that if one happens to grab the Tefillin first, he should put on the Tefillin , due to the rule "Ein ma'avirin al haMisvot" – do not skip over a Misva that is already in front of you. HaRav Ovadia Yosef zt"l explains that touching the Tefillin first obligates you to put them on first. However, if one did not yet touch them, even if the Tefillin are on top of the Talet in the bag, he may still reach for the Talet and put it on first. Kabbalistic View The Ben Ish Hai and other Kabbalists disagree. They hold that Talet must always come first , even if the Tefillin are picked up first. In their view, spiritual order takes precedence over technicalities like which was touched first. Some recommend putting the Tefillin to the side temporarily and donning the Talet first anyway. Practical Solution Rav Ben Sion Abba Shaul zt"l suggests a clever workaround: if you picked up your Tefillin first, walk away for a few moments—this breaks the continuity of the act. Then return, pick up the Talet, and put it on first. This satisfies both opinions: you respected the idea of not skipping a Misva you already touched (by pausing), and you honored the order promoted by Kabbalah. Summary The custom is to wear Talet before Tefillin. If one touched the Tefillin first, Halacha says put them on first (Maran); Kabbalah says still put Talet first (Ben Ish Hai). Best practice: pack your bag so the Talet is accessible first. If you grabbed the Tefillin first, pause, step away, and then return to follow the proper order.

What if a few minutes of consistent Torah study could transform your spiritual journey? Join us as we explore the profound impact of integrating Torah learning into daily life, no matter how packed your schedule might be. From the foundational Chumash to the structured study of Daf Yomi, we highlight how modern resources like podcasts and digital platforms have revolutionized access to these timeless teachings, making spiritual enlightenment possible for everyone, everywhere.Ever wondered about the deeper meanings behind Jewish customs, such as the laws of haircutting or the power of the Kaddish prayer? This episode uncovers those mysteries and more, offering unique insights into the living tradition of Jewish law and spirituality. Through personal stories and expert resources, we underscore the relevance of these practices in honoring both the living and the deceased. Our discussion paints a vivid picture of how such traditions weave a rich tapestry of faith that stands the test of time.The anticipation of a future with the Messiah is not just a hopeful vision but a central theme deeply rooted in Jewish life. We discuss the Jewish perspective on global events, the importance of cultural identity, and the inclusivity extended to non-Jews in the world's coming. Moreover, the symbolic significance of mezuzahs and their role in Jewish homes as protectors and reminders of faith is explored. Tune in to appreciate the wisdom these traditions offer and consider how they can enrich your own spiritual journey.In this episode of Ask Away we address these various topics:Consistency in Torah Study Importance: Incorporate daily Torah study, start with Chumash, use resources for accessibility, establish regular time, Daf Yomi for consistent learning. Engaging with Torah daily, using resources like "The Little Midrash Says" and Rabbi Yaakov Wolbe's Parsha podcast. Understanding Jewish Laws on Haircutting: Jewish laws on cutting hair and the significance of tradition and personal customs.The Power of Kaddish: Reciting the Kaddish brings godliness and merit to the deceased, sanctifies God's name, and reflects on the past for understanding.Anticipation of Messiah's Clarity: Faith, destiny, and the Jewish perspective on global events and history, including the concept of the Messiah and the inclusive belief in the world to come.Ownership and Importance of Torah: The Torah and mezuzah hold significance in Jewish life, representing faith, protection, and garnering curiosity from non-Jews.Holiness in Jewish Customs: Kissing and respecting holy objects, such as the mezuzah and sacred books, are discussed in this chapter on Jewish customs and laws.And much more ... 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. #39) 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 May 11, 2025, in Houston, Texas.Released as Podcast on June 11, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahStudy, #JewishLife, #Faith ★ Support this podcast ★

The existence of an Oral Law brought about debate and argument. So why not preserve it all in the Written text alone? And how do we decide who is right? Who makes that decision?  Are all Rabbis equally qualified? Can any Jew contribute to Torah?    Chapters 01:51 The Importance of Oral Law 06:06 Understanding Halacha and Truth 11:50 The Role of Teacher and Student in Torah 17:59 The Nature of Disputes in Torah 24:10 The Concept of Eilu ve Eilu 29:57 Halacha in Practice 44:01 The Role of the Sanhedrin 52:23 Defining a Talmid Chochom today

In this episode Rabbi Shalom Rosner discusses the Halachot of Kosheir and Matir. Follow along using Tzurba Volume 21Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan Series

What if a few minutes of consistent Torah study could transform your spiritual journey? Join us as we explore the profound impact of integrating Torah learning into daily life, no matter how packed your schedule might be. From the foundational Chumash to the structured study of Daf Yomi, we highlight how modern resources like podcasts and digital platforms have revolutionized access to these timeless teachings, making spiritual enlightenment possible for everyone, everywhere.Ever wondered about the deeper meanings behind Jewish customs, such as the laws of haircutting or the power of the Kaddish prayer? This episode uncovers those mysteries and more, offering unique insights into the living tradition of Jewish law and spirituality. Through personal stories and expert resources, we underscore the relevance of these practices in honoring both the living and the deceased. Our discussion paints a vivid picture of how such traditions weave a rich tapestry of faith that stands the test of time.The anticipation of a future with the Messiah is not just a hopeful vision but a central theme deeply rooted in Jewish life. We discuss the Jewish perspective on global events, the importance of cultural identity, and the inclusivity extended to non-Jews in the world's coming. Moreover, the symbolic significance of mezuzahs and their role in Jewish homes as protectors and reminders of faith is explored. Tune in to appreciate the wisdom these traditions offer and consider how they can enrich your own spiritual journey.In this episode of Ask Away we address these various topics:Consistency in Torah Study Importance: Incorporate daily Torah study, start with Chumash, use resources for accessibility, establish regular time, Daf Yomi for consistent learning. Engaging with Torah daily, using resources like "The Little Midrash Says" and Rabbi Yaakov Wolbe's Parsha podcast. Understanding Jewish Laws on Haircutting: Jewish laws on cutting hair and the significance of tradition and personal customs.The Power of Kaddish: Reciting the Kaddish brings godliness and merit to the deceased, sanctifies God's name, and reflects on the past for understanding.Anticipation of Messiah's Clarity: Faith, destiny, and the Jewish perspective on global events and history, including the concept of the Messiah and the inclusive belief in the world to come.Ownership and Importance of Torah: The Torah and mezuzah hold significance in Jewish life, representing faith, protection, and garnering curiosity from non-Jews.Holiness in Jewish Customs: Kissing and respecting holy objects, such as the mezuzah and sacred books, are discussed in this chapter on Jewish customs and laws.And much more ... 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. #39) 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 May 11, 2025, in Houston, Texas.Released as Podcast on June 11, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahStudy, #JewishLife, #Faith ★ Support this podcast ★

Does the Misva of Tefillin Apply Outside of Eres Yisrael? Some verses in the Torah link the obligation of Tefillin to the entry into Eres Yisrael, such as: "Vehaya ki yebi'acha Hashem el Eres haKena'ani" — "And it shall be when Hashem brings you into the land of the Canaanite…" This wording led some to question whether Tefillin is required only in the land of Israel. However, this assumption is incorrect . The obligation of Tefillin applies equally outside Eres Yisrael. Three Proofs That Tefillin Applies in the Diaspora Parashat Va'etchanan – The Torah states that even in exile, when Hashem drives Benei Yisrael from the land, they are still commanded to observe the Misvot, including Tefillin: "Veshamarta le'ot al yadecha…" follows immediately after the verses about exile. Juxtaposition to Pidyon Peter Hamor – Tefillin is mentioned near the Misva of redeeming a firstborn donkey, a commandment known to apply outside of Israel. This parallel suggests that Tefillin, too, applies everywhere. Association with Torah Study – The verse "Lema'an tihyeh Torat Hashem beficha" links Tefillin to Torah learning. Since Torah applies globally, Tefillin does as well. While the Torah references entering the land when discussing Tefillin, this is not to limit the Misva to Eres Yisrael. Rather, it highlights the ideal setting for fulfilling the Misva—"in the King's palace," as some say—but not its exclusive domain. Even though the Torah sometimes speaks about performing Misvot when entering the land , it does not mean they are limited to Eres Yisrael. Instead, it highlights that Eres Yisrael is the ideal place to do Misvot — like fulfilling them in the King's palace. Summary The Misva of Tefillin applies equally inside and outside of Eres Yisrael. Proofs from Scripture show that even in exile, Jews are obligated in Tefillin. The reference to the land in the Torah merely underscores the ideal environment for Misvot—not a geographic limitation.

Not Them - Only Hashem

Israel's Rock of Protection

Israel's Rock of Protection

Not Them - Only Hashem

The Torah mentions the Misva of Tefillin eight times , and Rambam rules that one who regularly neglects this Misva violates all eight mentions. This makes Tefillin one of the most serious daily obligations. A natural question arises: What if a person cannot afford Tefillin? Is he required to beg or sell his belongings to fulfill the Misva? Is There a Financial Obligation to Purchase Tefillin at All Costs? Surprisingly, Halacha does not require a person to beg, knock on doors, or sell his clothing in order to buy Tefillin. This contrasts sharply with other Misvot: For Shabbat candles , Halacha states one should sell the shirt off his back. For the four cups of wine on Pesa ḥ , one must do the same. Why, then, is Tefillin different? The A ḥ aronim address this inconsistency. Some suggest the distinction lies in the preparation of the Misva versus its fulfillment . When it comes to creating or purchasing Tefillin, one is not required to go to extreme measures . But when it comes to fulfilling the Misva—actually wearing Tefillin—a person must make great efforts , even if not to the level of begging or selling his shirt. Borrowing Tefillin When One Cannot Buy Them Although one is not obligated to beg or sell belongings, Halacha still expects a person to do everything reasonably possible to fulfill the Misva, including: Borrowing Tefillin from a friend Asking family or community members to help buy him a pair However, borrowing Tefillin is not always a simple solution : Proper fit matters , especially for the head Tefillin (Shel Rosh). If the fit is incorrect, one may not fulfill the Misva properly . Right-handed and left-handed Tefillin are different . Borrowed Tefillin might be unusable if the sides don't match. The knots often require adjustment , and people are either unable or too lazy to adjust and then return them properly. This can result in a misplacement or a Beracha Levatala (a blessing in vain). Due to these complications, many rabbis—especially the Mishnah Berura , Ḥ acham Ovadia Yosef , and Rav Moshe Feinstein —strongly encourage even poor individuals to ask for help or borrow properly rather than excuse themselves from the Misva. The Bait Ḥ adash further warns against those who habitually rely on borrowed Tefillin. He criticizes those who wouldn't borrow a toothbrush or shoes , yet treat Tefillin as communal property. This attitude reflects a lack of personal responsibility for one of the Torah's most central obligations. Summary Tefillin is a daily Misva of great seriousness , mentioned eight times in the Torah. One is not required to beg or sell basic clothing to fulfill it—but should do everything else possible . This includes borrowing Tefillin or asking others to help purchase a pair. Long-term reliance on borrowed Tefillin is discouraged due to concerns of improper fit, invalid usage, and lack of commitment. Each Jew should ultimately own his own Tefillin and treat them as essential—just as he would his clothing or daily necessities.

Tefillin is one of the 613 Misvot of the Torah and among the most iconic symbols of Judaism. It is referenced four separate times in the Torah and is described not with the term "Tefillin," but with the word "Totafot." Each of the four passages is written on the parchments inside the Tefillin, establishing both the arm (Shel Yad) and head (Shel Rosh) Tefillin as distinct Misvot. According to the Rambam, Tefillin Shel Yad and Tefillin Shel Rosh are counted as two separate commandments—Misvot 12 and 13 in his enumeration. This implies that if one cannot wear one of them (e.g., due to a physical limitation), he should still fulfill the other, as each stands independently. However, the Ramban disagrees and views them as parts of a single Misva. The Torah repeats the Misva of Tefillin multiple times, yet the Rambam teaches that repetition does not necessarily indicate separate commandments. Rather, the repetition underscores the importance of the Misva. In fact, one who neglects to wear Tefillin transgresses eight positive commandments —four from Shel Yad and four from Shel Rosh. What Does " Totafot " Mean? The term " Totafot " has numerous interpretations: The Gemara Menahot (34b) explains that "Tot" means "two" in the Katpi language, and " Fot " means "two" in African dialect— totalling four, referencing the four compartments of Tefillin Shel Rosh. Menahem ben Saruq interprets " Totafot " from the root " Hatof " (to speak), reflecting that Tefillin inspires us to speak of Hashem's teachings. Ramban says Totafot is an ornament, a kind of crown or glorious item worn on the head, based on Midrashim and biblical parallels. Hezkuni interprets it as something gazed upon, meant to visually remind the wearer of Hashem's miracles. Kabbalistic sources say Tefillin is a form of "Ot" (sign), symbolizing the covenant between the Jewish people and Hashem. The word "Tefillin" itself derives from "Peli"—to distinguish or to separate—or from " Tefila " (prayer), since Tefillin is primarily worn during prayer. Some suggest it comes from the root "Patil" (binding), as in the Torah's description of Naftali. Philosophical Purpose of Tefillin The Sefer HaHinuch (Misva 421) writes that humans are physical beings drawn to material pleasures. The soul is the counterforce, urging one to rise spiritually. Tefillin serves as a daily spiritual armor , empowering the soul to prevail in its ongoing struggle with the body. The Tefillin Shel Yad is worn near the heart, the seat of emotion and desire, while the Tefillin Shel Rosh rests above the brain, the seat of thought—reinforcing control over both. Tefillin is part of the "triple protection system" described in the Gemara—Tefillin, Sisit , and Mezuzah. A person surrounded by these reminders is far less likely to sin . The Rambam adds that donning Tefillin causes a person to behave with humility, awe, and discipline, shielding him from improper thoughts. Tefillin as a Sign Three Misvot are described in the Torah as an "Ot" (sign) : Tefillin, Shabbat, and Berit Milah. A Jew must always be accompanied by at least two signs testifying to his faith. During the week, Tefillin and Milah serve this role. On Shabbat and Yom Tob, when Tefillin is not worn, Shabbat and Milah function as the two signs. This explains the prohibition of wearing Tefillin on Shabbat—doing so would imply that Shabbat is not a sufficient "sign" on its own. Protection, Reward, and Spiritual Energy Wearing Tefillin not only fulfills a critical Misva but is associated with long life, Divine protection, spiritual clarity , and even atonement . Rabbi Shimon teaches that Tefillin atones for the sin of arrogance and, according to some Midrashim, even for more serious transgressions. The Zohar states that Tefillin draws Divine light around the wearer's head. The famed Baba Sali is said to have sensed when his Tefillin were invalid because he didn't feel this spiritual energy. In fact, studies have been cited showing subtle energy field changes when valid Tefillin are worn. The Gemara in Berachot teaches that those who wake early, clean their bodies, don Tefillin, and pray are considered as if they built an altar and brought a sacrifice. The Midrash Tanhuma says that one who desires to study Torah day and night but is preoccupied with work can still attain that merit through wearing Tefillin. The Spiritual Danger of Neglect The Gemara states that one who never wore Tefillin is categorized as a " Poshe'a B'gufo " —a sinner with his body—one of the most serious categories. Such a person does not merit resurrection and is punished severely in Gehinnam . Some authorities rule that even a person who only occasionally neglects Tefillin is included in this category, especially if done out of contempt or laziness. This explains why many Sephardi communities adopted the custom of donning Tefillin at Minha on Ereb Yom Kippur —to ensure that even the least observant Jews fulfill the Misva at least once annually. Tefillin and the Five Senses Tefillin affects not only the spiritual self but also the five senses : Eyes, ears, nose, and mouth are all situated in the head, thus corresponding to the four compartments of the Tefillin Shel Rosh. Touch corresponds to the Tefillin Shel Yad, placed on the arm and wrapped around the hand. This design serves as a daily reminder to guard our senses and align our behavior with holiness. Summary Tefillin is not just a ritual—it is a powerful spiritual and physical shield . The Torah refers to it repeatedly, highlighting its great value. Tefillin connects the mind and heart to Hashem, serves as a visible testimony to one's Jewish identity, brings protection and humility, and provides spiritual credit equivalent to the study of Torah. One who neglects it—especially willfully—risks significant spiritual consequences. Conversely, one who wears it properly fulfills multiple Misvot and draws down abundant blessing. As we begin our study of the practical Halachot of Tefillin, we now understand why this Misva is treated with such reverence and importance.

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 4, writes (citing the Seder Olam) that upon awakening in the morning, one should not touch his garments before washing Netilat Yadayim. One should immediately proceed to Netilat Yadayim after waking, before taking off his pajamas or getting his shirt, pants, or other garments. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), in Isheh Yisrael (1:23), writes that an exception may be made regarding the Kippa. Many people wear their Kippa when they go to bed, and indeed the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that this is a proper practice. Of course, by the time one wakes up his Kippa is no longer on his head, and Rav Shlomo Zalman noted that the prevalent custom is to allow putting one's Kippa on his head before Netilat Yadayim in the morning. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) in any event wrote that from the Gemara it appears that one may touch his clothing before washing hands, and so although we generally do not follow this view, when it comes to the Kippa we may rely on the Magen Abraham and put it one before washing.

Maran writes in Shulhan Aruch (Orah Haim 4) that one must ensure not to touch a vat of beer in the morning before washing Netilat Yadayim, as doing so could cause one to lose the beer. The Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933) explains that since there is Tum'a (impurity) on one's hands when he wakes up in the morning, touching food can cause it to become Tameh, which can have detrimental effects. One must therefore avoid touching food before washing his hands in the morning. The Halachic authorities write that if one did touch food before washing his hands in the morning, he should put it under water three times, and then it may be eaten. This applies even to vegetables that one normally peels, like cucumbers. Despite the fact that one touched only the peel, which in any event will be removed, the vegetable must be rinsed three times before it is eaten. Some writers raised the question of why this method of eliminating Tum'a does not work in the case of garlic that was left without its peel overnight. The garlic in this case should not be eaten, as it contracts Tum'a overnight, and the Poskim do not offer the solution of rinsing the garlic the three times. The work Arsot Haim explains that one cannot compare different forms of Tum'a and evil spirits. A method that is effective for eliminating one kind of Tum'a is not necessarily effective with regard to a different kind, and thus although a food that has been touched before Netilat Yadayim may be rinsed and eaten, this solution cannot be used in the case of garlic that had been left overnight without its peel. The Mishna Berura writes that one should also refrain from smelling tobacco snuff before washing Netilat Yadayim in the morning, for two reasons: 1) he causes the snuff to become Tameh by touching it; 2) smelling snuff involves touching the nostril, and it is forbidden to touch the openings of one's body before washing Netilat Yadayim. Summary: One should ensure not to touch any food or drink before washing his hands in the morning. If he did touch food before washing his hands, he should wash it three times and it may then be eaten.

The day immediately following Pesach, Shavuot or Sukkot is referred to as "Isru Chag" and is observed as a quasi-festival. Some people make a point of wearing their Shabbat clothing and conducting a special festive meal on Isru Chag. Rabbi Chayim Palachi (Turkey, 1788-1868), in his work Mo'ed Le'kol Chai (8:43), writes that Isru Chag Shavuot is a particularly significant day, more so than Isru Chag Pesach and Sukkot, and must therefore be observed with special festivity. He goes so far as to assert that Isru Chag Shavuot is of such importance that in principle it should warrant "Issur Melacha" – a prohibition against work similar to Shabbat and Yom Tov. In practice, of course, Halacha permits Melacha on Isru Chag Shavuot, but it nevertheless should be observed as a festive day, even more so than Isru Chag of the other festivals. There is a debate among the authorities as to when we resume the recitation of Tachanun during Sivan. We of course omit Tachanun on the first of Sivan, in honor of Rosh Chodesh, as well as on the second day of Sivan, which is when God declared that we will become "a kingdom of Kohanim and a sacred nation" (Shemot 19:6). The next three days – the third, fourth and fifth of Sivan – are known as the "Yemei Hagbala," the days of preparation for the giving of the Torah, a festive period in which we omit Tachanun. We do not recite Tachanun on Shavuot – the sixth and seventh of Sivan – or on Isru Chag Shavuot, the eighth of Sivan. During the times of the Mikdash, those who were unable to bring their sacrifices on the day of Shavuot itself – which in Israel is celebrated only on the sixth of Sivan - were allowed to do so during the six days following Shavuot, through the twelfth of Sivan. In commemoration, we omit Tachanun during this period, as well. According to some authorities, however, since in the Diaspora Shavuot is observed on both the sixth and seventh of Sivan, we begin the six-day period on the eighth of Sivan, rather than the seventh, and thus Tachanun is omitted on the thirteenth, as well. For the Syrian Jewish community, this debate bears no practice relevance, as Syrian Jews in any event observe the thirteenth of Sivan as a quasi-festival to celebrate the "Musan" miracle when the Jews of Halab were saved from a planned pogrom. Syrian communities therefore omit Tachanun on the thirteenth of Sivan regardless of the aforementioned debate. Many other communities, however, have the practice to resume the recitation of Tachanun on the thirteenth of Sivan. Later in this chapter in Mo'ed Le'kol Chai (Halacha 48), Rav Chayim Palachi writes that on the fifteenth of Sivan, it is proper for the Chazan to read aloud after the morning service Yaakov's blessing to Yehuda (Bereishit 49:8-12) and Parashat Ve'zot Ha'beracha. Reading these sections on this day, he writes, has the capacity to hasten the arrival of the final redemption. Summary: Isru Chag Shavuot (the day following Shavuot) must be observed as a festive day, even more so that the day following other festivals. Tachanun is omitted from Rosh Chodesh Sivan through the twelfth or thirteenth of Sivan, depending on communal custom. It is proper on the fifteenth of Sivan for the Chazan to read after the morning prayer Yaakov's blessing to Yehuda and Parashat Ve'zot Ha'beracha.

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... 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. #39) 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 May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... 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. #39) 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 May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

The Torah was given in a pattern of threes —a recurring theme that carries deep meaning. The Talmud teaches: the Torah (which itself has three parts—Torah, Nevi'im, Ketuvim) was given to a people divided into three groups (Kohanim, Levi'im, Yisraelim), through the third child of Amram (Moshe), in the third month (Sivan), on the third day (after three days of preparation). Why so many "threes"? The answer reflects the essence of Torah and mitzvot. The Bnei Yissaschar explains that every mitzvah is made up of three components: Action – physically performing the mitzvah. Speech – reciting a beracha, or saying the source verse. Thought – having kavana (intent) and awareness of why we're doing the mitzvah. This three-part formula also aligns with: The body : lower body (action), chest/lungs (speech), head (thought). The soul : nefesh (action), ruach (speech), neshama (thought). Spiritual development : ibur (embryo—action), yenika (nursing—speech), mochin (intellect—thought). Shabuot also commemorates the three stages of Jewish growth: Yetzias Mitzrayim – physical birth (action). Marah – first exposure to Torah laws (speech). Matan Torah – full spiritual maturity (thought and understanding). Even creation itself reflects Torah's structure. On the third day of creation , two Torah-like principles emerged: The grass obeyed a Torah-style kal vachomer and chose to grow "according to its kind," though not explicitly commanded—showing initiative in following Torah logic. The trees , however, failed to follow a potential hekesh (a Torah logic tool), producing fruit without making their trunks edible as commanded. Because of this, grass is honored in our synagogues on Shabuot with greenery—but trees are not included , as per the Vilna Gaon, who also rejected their use due to Christian associations. And finally, it was Moshe Rabbenu who made the famous hekesh —a Torah principle—on his own, delaying the giving of the Torah from the 6th of Sivan to the 7th so that the three-day preparation would be complete. In the Diaspora, where we keep two days of Yom Tov, the second day of Shabuot actually aligns with the true day of Matan Torah ! Summary: Shabuot celebrates a Torah of "threes"—a reflection of how we must serve Hashem with action, speech, and thought; body, soul, and spirit. From creation to redemption to revelation, the pattern of three teaches us how to elevate our lives and deepen our connection to Torah.