Podcasts about halacha

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

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

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

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

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

Why do married women cover their hair? Is a tichel preferable to a sheitel? Why do some women shave their heads after marriage? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges and Halachic Q & A on the Job with Rabbi Michoel Frank – Mora D'Asra of Kehilas Ohr HaTorah, Silver Spring, MD – 10:36 with Rabbi Dovid Genish – Rav of Kehillat Meam Loez, Ramat Beit Shemesh – 10:36 with Rabbi Tzvi Ortner – Rav of Linas Hatzedek in Boro Park, Director of Halacha and Technology for the OU – 59:43 Summary of the Above Poskim – 1:25:36 with Rebbetzin Shalvie Friedman – senior educator and seminary teacher – 1:29:57 מראי מקומות   

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

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

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

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

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

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

Generally speaking, one should not leave the synagogue until the end of the Tefila. There is a tradition that if a person routinely leaves in the middle of the service, then in the future, after Mashiah comes, he will be told to leave the Bet Ha'mikdash before the end of the prayers. It is especially grievous for a person to leave if he is the tenth man. As we've seen in previous installments, a person who exits during a part of the service that requires a Minyan, leaving behind less than ten men, is subject to the harsh warning of the prophet Yeshayahu, "Ve'ozebeh Hashem Yichlu" – "Those who abandon G-d shall be annihilated" (Yeshayahu 1: 28). Sometimes, however, a person has a pressing need to leave. It goes without saying that in the case of a dire emergency, a person may leave the synagogue during any part of the service even if this results in breaking the Minyan. Thus, for example, it is obvious that if a Hatzalah member gets a call during the Hazara (repetition of the Amida), he should immediately leave and tend to the emergency. However, there are even matters of lesser urgency that allow leaving during the Hazara (or other parts of the service that require a Minyan) even if one is the tenth man. If a person needs to use the restroom, for example, and he cannot restrain himself, then it is permissible for him to leave, even though fewer than ten men will be remaining in the synagogue. If a significant financial loss is at stake – such as if a person must leave early for a vitally important business meeting, or might otherwise lose his job – then according to Rav Shmuel Wosner (1913-1915), one may be lenient and leave to avoid the financial loss. Others disagree. In practice, Rav Yisrael Bitan writes that one may rely on the lenient position if he wishes, but he should preferably remain in the synagogue and trust that "Kol Ha'shome'a Li Eno Mafsid" – one ultimately gains, and does not lose, by obeying Hashem and doing the right thing, and any money lost as a result of remaining in the synagogue will be repaid. There is some discussion among the Poskim regarding a Kohen's hand-washing in preparation for Birkat Kohanim in a situation where only ten men are present in the synagogue. In most synagogues, the Kohanim must exit the sanctuary to access the sink. Should the Kohen do so if only ten men are present, and he would thus leave behind fewer than ten men for a few moments during the Hazara? Some suggested that in such a situation, it is preferable for the Kohen to wash his hands before the Amida in order to avoid the problem. Others, however, disapprove of this solution, as a Kohen ought to wash his hands as close to Birkat Kohanim as possible. Rav Haim Palachi (Turkey, 1788-1868) writes that in such a case, the Hazzan should pause for those few moments when the Kohen is outside the synagogue and only nine men remain. As for the final Halacha, Rav Yisrael Bitan ruled that preferably, water should be brought to the Kohen inside the sanctuary in this situation so he does not need to leave. If this is not feasible, then the Kohen should leave to wash his hands, and the Hazzan should pause, in accordance with Rav Haim Palachi's ruling. If the sink is visible from inside the sanctuary, then the Kohen may leave to wash his hands and rely on the opinion that he counts toward the Minyan since he can still be seen. Whenever one exits the synagogue, it is proper to do slowly, as leaving hurriedly gives the impression that he is eager to finish the prayers and leave.

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

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

In our new series, we will examine the laws of Tefillah.  May our learning be a merit for our brave soldiers in the IDF, full healing for our brothers and sisters in Israel, and for proper Jewish burial for those bodies still being held captive. In our next lesson we discuss  Israel vs. the Diaspora regarding the prayers for rain during Shemoeh Esreh. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

Hashem Provides Strength

Hashem Provides Strength

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

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

In our new series, we will examine the laws of Tefillah.  May our learning be a merit for our brave soldiers in the IDF, full healing for our brothers and sisters in Israel, and for proper Jewish burial for those bodies still being held captive. In our next lesson we discuss  good advice to not forget the prayers for rain during Shemoeh Esreh. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.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. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.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. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Meilech Kohn grew up Jewish, raised in a deeply Chasidic world. After years of bullying and pressure, he walked away from Judaism — and his life completely collapsed. Meilech became homeless. He struggled with drugs. He lost everything he once had. And then… he came back.In this raw and honest episode, Meilech shares the shocking reality of what happened after leaving a religious Jewish life — including encounters with police, time spent in jail cells, surviving homelessness, and the toll it took on his mental health. We talk openly about addiction, trauma, identity, and what it feels like to completely lose yourself.After everything fell apart, Meilech rebuilt his life and eventually became a popular Jewish singer, performing and recording music while living a very different life. In this episode, he shares the full story of how he found his way back — to his family, his Jewish roots, and his sense of self — after hitting rock bottom.Thank you to our sponsors:►BJX Helpline: If you or a family member is going through a spiritual crisis schedule a consolation with the BJX Rabbi's today. Call 646-397-1544 or email ⁠info@bjxcenter.com⁠__________________________________►Iyun Halacha: Join the incredible online Halacha learning program!visit www.iyunhalacha.org or email info@iyunhalacha.org__________________________________►Ohr Olam: The Revolutionary Hebrew-English Mishnah BerurahGet a copy at your local Jewish bookstore or visit:https://zbermanbooks.com/catalogsearch/result/?q=ohr+olamFor more info and a free download, visit:https://www.ohr-olam.org__________________________________►Colel Chabad: Pushka App Download Colel Chabad's Pushka app and help support over 47,000 families in need in Israel! https://pushkapp.cc/joyful__________________________________►Join the weekly Parsha Inspiration Email info@parshaknowledge.com or visit parshaknowledge.com__________________________________Join our WhatsApp group: https://chat.whatsapp.com/BbfFPZDu1ldBlANISpy0Oj or message 646-397-232Listen to the podcast by phone:USA: 605-562-3522Israel: 972-79-579-5099 Reach out to us: WhatsApp: 646-397-2320Email: info@ParshaKnowledge.comThank you for listening and remember to stay Jewish n' Joyful :)

How does Halacha regulate touch, in and out of marriage? What are the halachic underpinnings of shemirat negia? Transcript and sources here: https://www.deracheha.org/physical-intimacy-2/  Podcast episode with Shayna Goldberg here: https://open.spotify.com/episode/3p8shSz3ybLjJyI5b83bfe  To dedicate an episode email us at deracheha@gmail.com

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

Every Moment is a Gift

Every Moment is a Gift

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The Pesukeh De'zimra section of the prayer service concludes with the blessing of Yishtabah. This section begins with a Beracha – Baruch She'amar – and then concludes with a Beracha, the special Beracha of Yishtabah. One of the things that make Yishtabah so unique is that, according to tradition, it was composed by Abraham Abinu, whose name is alluded to in the text of this Beracha. Toward the end of Yishtabah, we read the words "Kel Ha'hoda'ot Adon Ha'nifla'aot Boreh Kol Ha'neshamot Ribon Kol Ha'ma'asim Ha'boher Be'shireh Zimra Melech…" The first letters of the words "Kel," "Adon," Boreh," "Ribon," "Ha'boher" and "Melech" spell the name "Abraham." Rav Haim Vital (1543-1620) taught that the beginning of Yishtabah was composed by King Shlomo, whose name is alluded to in the first line of this blessing. The first letters of the words "Shimcha," "La'ad," "Malkenu." "Ha'kel" spell "Shelomo." In this blessing, we list thirteen different expressions of praise for Hashem: "Shir," "Shebaha," "Hallel," "Zimra," "Oz," "Memshala," "Nesah," "Gedula," "Gebura," "Tehila, "Tiferet," "Kedusha" and "Malchut." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that these thirteen expressions correspond to G-d's thirteen attributes of mercy. He further wrote that it is proper to count these thirteen words on one's fingers, adding that he himself followed this practice. Ashkenazim have the custom to stand during the recitation of Yishtabah, though the practice among Sepharadim is to remain seated. There were some communities that would add various songs and hymns before Yishtabah, after the recitation of Az Yashir. However, according to the teachings of the Arizal and his disciple, Rav Haim Vital, this practice is incorrect, as no interruption should be made in between Az Yashir and Yishtabah.

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

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

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

The entire chapter 39 of the Kitzur is about one practical question: “I'm about to sit down for a full bread meal in 15 minutes, but I'm starving right now – can I grab a snack without making a separate after-bracha later?” The answer is mostly yes. If you eat (or drink anything except wine) before washing for bread and you will eat/drink the same thing again during the meal, many authorities (including the Mishnah Berurah's primary opinion) say the Birkat Hamazon at the end covers everything you ate earlier – no extra after-bracha is not needed. To stay safe from doubt, the Kitzur's advice is simple: either (a) don't eat those foods before the meal, or (b) make sure you eat a little of the same food again during the meal so everything is clearly connected.Wine is the big exception (as always): it always needs its own before-bracha, and if you drink it before the meal you should either drink a revi'it again after Birkat Hamazon and make Al Hagefen, or simply avoid wine until Kiddush. Cakes, cookies, pretzels, and other mezonot items follow the lenient rule – if you'll have mezonot again during the meal, Birkat Hamazon covers the pre-meal nosh too. Rabbi Wolbe's bottom line: “Better to avoid the whole question and not snack right before a bread meal… but if you do, just eat a bite of the same thing during the meal and you're golden.”The episode concludes with a transition to the Ask Away #25._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #70) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #BirkatHaMazon, #gratitude, #foodblessings, #wineblessings, #afterblessings, #Jewishcustoms ★ Support this podcast ★

The entire chapter 39 of the Kitzur is about one practical question: “I'm about to sit down for a full bread meal in 15 minutes, but I'm starving right now – can I grab a snack without making a separate after-bracha later?” The answer is mostly yes. If you eat (or drink anything except wine) before washing for bread and you will eat/drink the same thing again during the meal, many authorities (including the Mishnah Berurah's primary opinion) say the Birkat Hamazon at the end covers everything you ate earlier – no extra after-bracha is not needed. To stay safe from doubt, the Kitzur's advice is simple: either (a) don't eat those foods before the meal, or (b) make sure you eat a little of the same food again during the meal so everything is clearly connected.Wine is the big exception (as always): it always needs its own before-bracha, and if you drink it before the meal you should either drink a revi'it again after Birkat Hamazon and make Al Hagefen, or simply avoid wine until Kiddush. Cakes, cookies, pretzels, and other mezonot items follow the lenient rule – if you'll have mezonot again during the meal, Birkat Hamazon covers the pre-meal nosh too. Rabbi Wolbe's bottom line: “Better to avoid the whole question and not snack right before a bread meal… but if you do, just eat a bite of the same thing during the meal and you're golden.”The episode concludes with a transition to the Ask Away #25._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #70) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #BirkatHaMazon, #gratitude, #foodblessings, #wineblessings, #afterblessings, #Jewishcustoms ★ Support this podcast ★

Beyond Mazel

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

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

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