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The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question What happens to the obligation of Tefillin if a person crosses the International Dateline? Should he wear Tefillin twice if he repeats a day? Should he skip Tefillin if he loses a day? This question affects travelers going to or from places like Japan, Australia, Hawaii, or America. Understanding the Issue When one crosses the dateline, he might experience the same calendar day twice or skip a day altogether. For example: • Flying from America to Australia on a Thursday evening can result in arriving on Saturday morning , skipping Friday entirely. • Flying from Australia to America can cause one to repeat Friday twice. This brings up a Halachic dilemma: Do I wear Tefillin both times I experience Friday? Or do I wear Tefillin on a day I missed ? Obligation Based on Personal Count According to many Poskim , Tefillin should be worn based on your personal count of days —not the calendar date printed in the location. If you have experienced six consecutive days with Tefillin, and the next is your seventh, you do not wear Tefillin, as it is your Shabbat . If you have not yet reached your Shabbat (because you skipped a day due to travel), you do wear Tefillin on the local Shabbat, as it is your sixth day . This concept is based on the Gemara's case of a person lost in the desert , who forgets what day it is. He wears Tefillin for six days and rests on the seventh. The Misva follows his personal sequence. Local Calendar vs. Personal Reality While some argue to follow the local calendar—since the place is observing Shabbat or Yom Tob—many authorities rule that your obligation to wear Tefillin follows your own timeline . This means: • If you fly and miss Friday: On the local Shabbat, you wear Tefillin. • If you fly and repeat Friday: You wear Tefillin both days, since for you they are two different days. Beracha or Not ? Some suggest wearing Tefillin without a Beracha in cases of uncertainty—such as when repeating a day or wearing Tefillin on the local Shabbat. • If you're unsure, don Tefillin without saying the Beracha. • If possible, listen to someone else's Beracha and respond Amen. Tefillin vs. Tefila This discussion is about Tefillin , not Tefila . The prayers of the day must follow the local calendar . If the community is praying Shabbat prayers, you follow them. But for Tefillin, the obligation follows your own count of six days of labor. Summary • The obligation to wear Tefillin follows your personal six-day cycle , not the local calendar. • If you skipped a day via travel, wear Tefillin on the local Shabbat. • If you repeat a day, wear Tefillin both times. • When in doubt, wear Tefillin without a Beracha . • Tefila (prayer) follows the local calendar, while Tefillin follows your own timeline.

In this episode Rabbi Shalom Rosner discusses the Halachot of Koseiv. 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

This podcast is powered by LSJS. Visit lsjs.ac.uk/connect to learn about our Jewish learning journeys & find something that suits you. I'm delighted to welcome Rabbanit Chamutal Shoval, Director of the Susi Bradfield Women's Institute of Halachic Leadership at Midreshet Lindenbaum, and a graduate of its rigorous five‑year program as a Morat Hora'a and Manhiga Ruchanit - empowering women with halachic authority and spiritual leadership and enabling female halachic leaders to claim their place in discourse, advisory roles, synagogues, schools, and more, both in Israel and abroad. She spent two transformative years, alongside her husband and five daughters, at Ohr Torah Stone in Springfield, NJ teaching Talmud and Jewish law at Rae Kushner Hebrew Academy. A WIHL alumna, Chamutal follows in the footsteps of trailblazer Rabbanit Devora Evron. I also reflect on my own journey through the IHSP flagship program and the privilege of learning under Chamutal's emerging mission. We explore role models and trailblazing pathways, titles and recognition; how we create meaningful roles for women in the synagogue setting; and encouraging more women to write halacha, publish books, build communities and shape the next 20 years of Jewish life. Gain rare insight into the mindset and mission of this influential female halachic leader today - her vision for the future, her personal journey, and her impact on Jewish leadership globally.  

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

This morning we discuss the importance of creating your Digital Directive, alongside your estate will (and Halachic will), and your advance medical directive. To do this you must authorize a person you trust, like your executor, and give that person access to all your passwords, devices, apps, bills you pay online, etc. All of this planning will hopefully remove or reduce the chance of arguments and disharmony among your heirs, which often leads to families breaking up, God forbid. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/07/25 ; 04/08/25 ; 04/09/25 ; 05/06/25 ; 05/08/25 May Another Person Help Put Tefillin On You—And Who Qualifies to Do So? The act of putting on Tefillin is a personal Misva that requires intention, precision, and sanctity. But what happens when a person cannot do it themselves? May another person assist? And are there restrictions on who is allowed to help—such as a woman, child, or even a non-Jew? This Halacha explores the boundaries of assistance, the impact on kavana and the Beracha, and the situations where help becomes a necessity. Is a Person Allowed to Receive Help Putting On Tefillin? Yes. A person may receive help putting on Tefillin, especially when needed due to age, injury, or inexperience. Ideally, a man should put on his own Tefillin to perform the Misva personally, but Halacha allows for assistance when necessary. The Misva lies in the placement and binding of the Tefillin onto the body. As long as the wearer has the proper intention (kavana) and recites the Beracha, the Misva is fulfilled—even if another person places or wraps the Tefillin. This applies both to the Shel Yad (on the arm) and the Shel Rosh (on the head). Help may be given with positioning, adjusting, or tightening—especially if the wearer cannot reach, does not know how, or is worried about doing it incorrectly. Does the One Assisting Need to Have Kavana? No. The kavana that matters is that of the person wearing the Tefillin, not the one providing assistance. The helper does not need to have in mind that a Misva is being done. The individual receiving the Tefillin is the one performing the commandment, even if someone else does the physical action. Therefore, one can fulfill the Misva even if the helper is not religious, does not know the laws, or is not thinking about the Misva. Can a Woman Help Someone Put On Tefillin? Yes. A woman may assist someone with putting on Tefillin. Since the woman is not fulfilling the Misva for herself, but simply helping position the Tefillin on another, there is no issue. This applies to mothers helping sons, nurses helping patients, or even a bystander helping a man with limited mobility. As long as the person wearing the Tefillin recites the Beracha and intends to perform the Misva, the placement by a woman is Halachically acceptable. Some might wonder whether the woman should wear gloves or avoid contact, but Halacha does not require this. Modesty and appropriateness should always be observed, but the assistance itself is permitted. Can a Child Assist an Adult? If the child is old enough to understand how to properly place the Tefillin, and is respectful and calm, he may help. However, ideally, the Tefillin should be placed by an adult, since a child may lack the strength, precision, or awareness needed. Still, in the absence of alternatives—for example, if a young son is helping his elderly father—it is acceptable. May a Non-Jew Help Someone Put On Tefillin? Surprisingly, yes. A non-Jew may assist in the physical placement of the Tefillin—provided that: - The person wearing the Tefillin recites the Beracha - The non-Jew does not interfere with kavana or Beracha - The Tefillin are placed correctly and securely This is relevant in cases of hospital care, where nurses or aides who are not Jewish help position the straps or box. The non-Jew is not fulfilling the Misva, and the Halachic responsibility lies entirely with the person wearing them. However, it is crucial to ensure the Tefillin are not handled disrespectfully, and that the placement is correct. If the non-Jew does not know how to handle them properly, one should avoid asking for help unless truly necessary. What If the Wearer Cannot Wrap the Strap Themselves? If a person cannot wrap the retzuot due to paralysis, amputation, weakness, or other physical limitation, another person may wrap the Tefillin for them. As long as the Bayit is placed properly and the intention and Beracha are performed by the wearer, the Misva is fulfilled. It is best for the wearer to be involved to the extent they can—such as holding the box in place, tightening the strap, or reciting the Beracha before assistance begins. If none of that is possible—for example, a fully paralyzed individual—the helper may do everything, and the person fulfills the Misva mentally, with kavana in the heart. Can the Helper Speak or Interrupt During the Process? While helping another person put on Tefillin, it is best not to speak during the process—from the time of the Beracha on the Shel Yad until after the Shel Rosh is secured. Just like when putting on one's own Tefillin, interruptions are discouraged, unless for a Misva or necessary communication. The helper should be mindful and respectful, preserving the sanctity of the moment. Summary - A person may receive help putting on Tefillin if needed. - The Beracha and kavana must come from the person wearing the Tefillin—not the helper. - A woman, child, or non-Jew may assist if done respectfully and correctly. - The helper does not need to have kavana to fulfill the Misva. - The wearer should be involved as much as possible, even minimally. - Speaking or interrupting during the process should be avoided unless necessary.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/08/25 ; 04/09/25 ; 05/05/25 ; 05/06/25 Should the Yud of the Tefillin Shel Yad Be Touching the Bayit—And How Critical Is Its Placement? The Tefillin Shel Yad is wrapped around the arm and tied with a knot shaped like the Hebrew letter Yud, positioned near the Bayit (box). This Yud is not merely decorative; it carries both Halachic and Kabbalistic importance. But how close must it be to the box? Does its position affect the validity of the Misva? And what happens if it slips out of place during prayer? What Is the Yud on the Tefillin Shel Yad? The Torah uses the phrase "Totafot"—frontlets—when referring to Tefillin. The Halacha teaches that this word alludes to four Parashiot (Torah passages) placed in the Shel Rosh, but also connects to the name of Hashem. The Name of Hashem, as reflected in the Tefillin, appears through the knot of the Shel Yad shaped like a Yud, the shape of the knot of the Shel Rosh (a Dalet), and the Shin embossed on the Shel Rosh. Together, these letters spell out "Shaddai," one of the sacred Names of Hashem. According to Kabbala, this structure must be complete and properly aligned, or it interrupts the spiritual flow the Tefillin are meant to draw. But aside from the Kabbalistic implications, there are real Halachic consequences if the Yud is not properly positioned. Must the Yud Be Touching the Bayit? Yes. The Yud must rest against the Bayit, and the knot should be snug and stable. The Shulhan Aruch (Orah Haim 27:2) rules that the Yud must not be separated from the box, even by a small space. The Yud is part of the Halachic identity of the Tefillin. According to the Hida (Birkei Yosef), if the Yud is not close to the Bayit—if it slips down the strap or hangs loosely—the Tefillin may be considered Pasul (invalid), especially during the Beracha. To fulfill the Misva properly, one must ensure at the time of the Beracha and binding that the Yud is tight and resting directly against the base of the box. Does It Invalidate the Tefillin If the Yud Moves During Tefila? If the Yud is touching the Bayit when the Beracha is recited and the Tefillin are put on, but it later shifts slightly during prayer, this does not invalidate the Misva. The critical moment is the initial placement and blessing. However, if a person notices that the Yud has slipped or become completely separated during prayer, it is appropriate to adjust it immediately and discreetly. There's no need to repeat the Beracha unless it was clearly never positioned properly to begin with. In fact, it is a good practice to check the Yud each morning before putting on the Tefillin. Make sure the loop is tight and that the knot is secure. If the knot is loose or keeps sliding, it may need to be retied by someone knowledgeable in Tefillin construction. Can the Yud Be Placed Under or Behind the Bayit? The Yud should rest alongside the Bayit, not behind it and not underneath. If it is placed underneath the base—wedged between the box and the arm—it may cause the Bayit to sit at an angle, or lift it slightly, which is improper. The Bayit must sit flat against the bicep, not propped up or tilted. The Yud should hug the corner of the Bayit—visible and aligned, not tucked away or hidden. Some people mistakenly wrap the strap in a way that presses the Yud underneath or squeezes it behind the box. This not only distorts the alignment, but also reduces the visibility and symbolic meaning of the Yud. What If the Yud Is Missing or Not Formed Properly? If the Yud is missing altogether—or if the strap is tied in a way that does not resemble the letter Yud—then the Tefillin Shel Yad is invalid. The form of the knot must clearly resemble a Yud. This is why it's important that the knot is tied by a qualified sofer or expert, and not altered by someone unfamiliar with the laws. Even well-meaning adjustments can result in a shape that does not fulfill the Halachic requirement. Also, over time, straps wear out. The corner may fray or stretch, and the Yud shape may become unclear. A person should periodically inspect the Tefillin or bring them to a sofer for checking. How Tight Should the Knot Be? The strap and knot should be tight enough to keep the Yud securely in place, but not so tight that it pulls or deforms the shape of the Bayit. There is a balance between tightness and comfort. One should feel the firmness, but also be able to move the arm normally. Excessive tightness is unnecessary—and even harmful to the Tefillin and to circulation. Summary - The Yud must be placed directly next to the Bayit of the Tefillin Shel Yad. - This position is Halachically required, not just symbolic or aesthetic. - If the Yud slips after the Beracha, the Misva remains valid, but it should be adjusted. - The Yud should be visible and rest on the side of the Bayit, not under or behind it. - A missing or malformed Yud invalidates the Tefillin Shel Yad. - The strap should be tight enough to hold the Yud in place, but not overly tight.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/15/25 ; 04/16/25 ; 04/23/25 ; 04/24/25 ; 05/13/25 Does Hair, Dirt, or Clothing Count as a Barrier (Hatssitsa) Between the Tefillin and the Body? The Misva of wearing Tefillin requires the box (Bayit) of the Tefillin Shel Yad to be placed directly upon the skin. The Halacha introduces the concept of Hatssitsa—a barrier that interferes between the Tefillin and the arm. This Halacha explores what is considered a Hatssitsa, what kinds of materials invalidate the Misva, and how one should prepare the arm and head before wearing Tefillin to ensure full compliance. Does the Tefillin Shel Yad Need to Touch the Skin Directly? Yes. The Shulhan Aruch (Orah Haim 27:4) states clearly that the Bayit of the Tefillin Shel Yad must rest directly on the skin, without any chatitsa (interruption) beneath it. This includes shirts, undershirts, sleeves, or even sweatbands. The retzuot (straps) may wrap over clothing, but the Bayit itself must not. If the Bayit is on top of a sleeve or bandage, the person has not fulfilled the Misva at all. It is as if the Tefillin were never worn. Is Hair Considered a Barrier? Hair is part of the body and is not considered a Hatssitsa. The Poskim clarify that normal arm or head hair does not interfere with the Misva. Even a full head of hair—curly, thick, or long—is not inherently problematic. However, the issue arises when the hair is matted down with gel, spray, or dirt. If a person uses strong hair gel that forms a hard crust, or if sweat causes the hair to stick together like a shield, then some Poskim consider that a potential barrier. The Halachic principle is: if the material is foreign and not naturally part of the body, and if it is something people would normally remove (like crusted gel or thick mud), then it could be considered a Hatssitsa. What About Hair Gel, Sweat, or Oil? This is a common question. Light gel that keeps hair in place but does not form a crust is generally permitted. If the gel is soft and pliable and does not act as a thick layer between the Bayit and the scalp, then one may place the Tefillin Shel Rosh over it. But if the gel hardens into a shell-like layer that creates a clear separation between the scalp and the Tefillin, that can be a problem. Similarly, sweat is not a problem unless it is mixed with something foreign—such as dried mud or blood. If the skin is sweaty or slightly oily, that is still considered skin. To avoid questions, it's best to wash or wipe the forehead before wearing Tefillin Shel Rosh, especially if a person has oily skin, applied lotion, or used hair products. What About Bandages, Gauze, or Wounds? If there is a bandage on the arm or forehead, that does count as a Hatssitsa. In such cases, the person must try to remove the bandage or find a way to position the Bayit on clean, uncovered skin. If there is a wound, and removing the bandage would cause pain or bleeding, and there is no area to place the Tefillin properly, then one is exempt from the Misva of the Tefillin Shel Yad for that day. However, he should still wear the Tefillin Shel Rosh, assuming the head is unaffected. If only part of the bicep is covered, and there is still enough exposed skin to place the Bayit, then he may proceed and fulfill the Misva. Can a Sleeve Be Pulled Over the Arm After Tefillin Is Put On? Yes, after the Tefillin Shel Yad is in place and the Beracha has been recited, one may pull a sleeve over the arm to keep warm or to keep the Tefillin hidden. However, this is not ideal. Many have the custom to leave the Tefillin exposed, at least partially, as a sign of pride and public sanctification. But if a person is cold or concerned for safety (such as walking in public), it is permissible to cover the Tefillin after the fact. Just make sure the Tefillin was placed directly on the skin to begin with. What If the Retzuah Is Twisted or Touches Clothing? The strap (retzuah) may touch clothing or twist slightly along the arm. This is not a problem. The requirement for direct skin contact applies only to the Bayit—not the strap. However, if the knot of the Tefillin is wrapped in a way that causes the Bayit to be lifted off the skin or sit at an angle, that can be a problem. The Tefillin must sit flush with the arm or head. Summary - The Bayit of the Tefillin Shel Yad must rest directly on the skin, with no barrier. - Hair is not a problem unless hardened by thick gel or dirt that creates a crust. - Sweat or light oil does not invalidate the Misva. - Bandages are a Hatssitsa and must be removed, unless medically necessary. - A person may cover the Tefillin with clothing after they are properly placed. - The strap may touch clothing; only the Bayit requires direct contact with the skin.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/03/25 ; 04/06/25 ; 04/10/25 ; 04/28/25 ; 05/07/25 What Is the Exact Placement of Tefillin Shel Yad—and How Precise Must It Be? The Torah instructs us to bind Tefillin "al zero'ekha"—on your arm. But where exactly is that? This Halacha explores the required placement of the Tefillin Shel Yad according to Halacha and Kabbala, how precise we must be with its position, and how to properly wear both Rashi and Rabbenu Tam Tefillin on the arm at the same time. What Is the Required Area for the Tefillin Shel Yad? The Torah uses the phrase "al zero'ekha" — upon your arm — and the Gemara clarifies that this refers to the bicep, specifically the upper part of the arm between the shoulder and the elbow. The Shulhan Aruch (Orah Haim 27:1) rules that the Tefillin must be placed on the inner part of the bicep, facing the heart. This physical location expresses the idea of subjugating the heart to Hashem. The Tefillin Shel Yad represents control over the heart — the source of our emotions and desires — directing our inner feelings toward Avodat Hashem. There are two key placement criteria: 1. The Tefillin must be entirely above the elbow joint — even partially below the joint renders it Pasul. 2. The Tefillin must be placed on the fleshy part of the bicep — not too high where it sits on the shoulder bone, and not too low where it might encroach on the elbow itself. How Precise Does the Placement Need to Be? According to the Shulhan Aruch and Poskim, the correct position is between the midpoint of the bicep and the elbow, but slightly closer to the elbow than the shoulder. That is the ideal range. The Tefillin should not be too high — even one fingerbreadth above the permitted area can be a problem. Likewise, if the Bayit is touching or resting on the elbow joint itself, the Tefillin may be invalid. To help people keep within the boundaries, I recommend that the bottom of the Bayit should rest just above the elbow bone — close, but clearly above it. This guarantees the placement is kosher and within the Halachic zone. Some Poskim, like the Vilna Gaon, insist on precise mid-bicep placement. Others, like the Ben Ish Hai, suggest placing the Tefillin slightly lower — closer to the elbow — so long as it stays well above the joint. Our practice, based on the view of Maran and the Mekubalim, is to angle the Tefillin slightly downward, toward the elbow and heart. This not only fulfills the physical requirement, but also expresses the spiritual symbolism. Can It Be Placed Too Far Inward or Too Far Outward? Absolutely. The Tefillin Shel Yad must be placed on the inner side of the bicep, the part that faces the heart when the arm is resting down by the side. If it's wrapped too far around to the outer arm — or angled too far behind the bicep — it can be invalid. Some people make the mistake of pulling the strap too tightly, causing the Bayit to slide or rotate inward, pressing into the side of the arm. That may look secure, but it can distort the shape or angle of the Bayit. The Tefillin should rest flat, facing straight ahead, and not be forced inward or outward by pressure from the strap. How Should One Wear Both Rashi and Rabbenu Tam Tefillin on the Same Arm? Many Sepharadim, especially those following the teachings of the Arizal and Ben Ish Hai, wear both Rashi and Rabbenu Tam Tefillin during Shahrit. The Halacha permits wearing both Shel Yad Tefillin at the same time — but only if both boxes are positioned vertically, one above the other, within the Halachic zone. Typically, the Rashi is placed first, closer to the elbow, and the Rabbenu Tam slightly above it. This stacking is valid as long as both remain within the required area. However, one must never place the two boxes side by side (horizontally across the arm). That is Pasul. The Halacha demands the Tefillin be placed "on your arm," not "around your arm." Horizontally-spaced boxes do not fulfill the Misva at all. What If a Person Has a Smaller Arm and Can't Fit Both Tefillin? In many cases — especially with younger boys or people with thinner arms — there may not be enough room to fit both Tefillin one above the other. In that case, it is better to wear Rashi first, remove it, and then wear Rabbenu Tam afterward. There is no need to force both on at once. It's more important that each Tefillin is worn correctly and within the Halachic boundaries. Halacha never requires a person to compromise proper placement just to fulfill both customs simultaneously. If there is room, both can be worn together. If not, one after the other is perfectly acceptable and often preferred. Summary - The Tefillin Shel Yad must be worn on the inner bicep, above the elbow, angled toward the heart. - It must be entirely within the zone between the elbow and the shoulder, not sitting too high on the shoulder bone and not touching the elbow joint. - The Bayit should sit flat and upright — not twisted, not rotated inward, and not pushed outward by the strap. - When wearing both Rashi and Rabbenu Tam Tefillin, they must be placed vertically, one above the other — never side by side. - If the arm is too small to fit both boxes properly, one should wear them separately, rather than compromising on Halachic placement.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/02/25 ; 04/03/25 ; 04/07/25 ; 04/09/25 ; 05/04/25 Which Arm Should a Person Use for Tefillin—And What If He Is Left-Handed, Ambidextrous, or Disabled? The Torah commands us to bind Tefillin "on your arm." But which arm? That question is settled by our Sages: the arm referred to is the weaker arm. So for a right-handed person, Tefillin go on the left arm, and for a left-handed person, they go on the right. This Halacha examines how the decision is made, and how the Halacha applies to left-handed people, those who are ambidextrous, and individuals with limited use of one arm due to injury, paralysis, or amputation. What Is the Halachic Rule for Determining Which Arm to Use? The verse says, "Ukeshartam le'ot al yadekha" — "You shall bind them as a sign upon your arm." The Sages explain that this means the hand opposite the writing hand. That's the basic rule. If you write with your right hand, the Tefillin go on your left arm. If you write with your left hand, they go on your right. This is how the Shulhan Aruch rules in Orah Haim 27:6. The Mishnah Berura follows the same position. The weaker hand is used for Tefillin, because the act of binding represents control and submission of our actions to Hashem — and this symbolism applies specifically to the hand that is not dominant. What If a Person Writes with One Hand but Does Most Tasks with the Other? This comes up a lot. Let's say someone writes with his left hand but eats, throws, and does everything else with his right. Which is his dominant hand? The general rule is that writing is the primary indicator of dominance. If a person writes with his left hand, he is considered left-handed for Halachic purposes — and he should wear Tefillin on his right arm. Even if he does many other things with his right hand, the fact that he writes with his left gives it priority in Halacha. That said, if there's real uncertainty — someone is truly mixed or doesn't feel natural with either — he should speak to a Rav. But in most cases, the writing hand decides the matter. What If a Person Is Ambidextrous? In a rare case where someone uses both hands equally and writes comfortably with both, the Halacha treats him like a righty, meaning the Tefillin should be worn on the left arm. That's the ruling in most Poskim. In cases of doubt, we follow rov — the majority — and most people are right-handed. What If a Person Loses Use of His Dominant Hand? If a person becomes permanently unable to use his dominant hand — due to stroke, nerve damage, or any other reason — and now functions primarily with the opposite hand, the Halachic ruling may change. That person is now treated as if his non-dominant hand has become dominant, and the Tefillin should be worn on the new weaker arm. I once had a case where a man lost full use of his right arm. He was born right-handed, but after an injury, he could no longer write, eat, or function with that arm. He was now doing everything with his left. In that case, we ruled that he was now a lefty and should put Tefillin on his right arm. If the condition is temporary, such as post-surgery or while recovering from an injury, the ruling stays as-is. But if the condition is permanent and the person's habits have shifted accordingly, the Halacha adapts. What If One Arm Has Been Amputated? If someone is missing one of his arms, this too affects how Tefillin is worn. - If a right-handed person has had his left arm amputated, then the usual placement of the Tefillin Shel Yad is impossible. - If there remains some muscle or upper-arm area, and the strap can be wrapped around it, the Tefillin may be placed there. - If nothing usable remains, the Tefillin Shel Yad cannot be worn — but the person should still wear the Tefillin Shel Rosh. This is a rare case, but one that arises. The general rule is that Tefillin must be placed on the upper arm in a specific position. If there's no limb, the Misva simply doesn't apply in that case — but one still fulfills the Misva of the Shel Rosh. Does This Apply Equally to Tefillin of Rabbenu Tam? Absolutely. Whether one is wearing Tefillin of Rashi, Rabbenu Tam, or both, the choice of arm follows the exact same rule. We don't differentiate based on which Tefillin you're wearing. The arm is chosen based on your dominant hand — period. Summary - Tefillin are worn on the weaker arm: left for righties, right for lefties. - The writing hand determines which arm is considered dominant. - Ambidextrous people are generally treated as right-handed and wear Tefillin on the left arm. - If a person permanently loses use of their dominant hand, the Halacha may shift and reclassify their status. - In cases of amputation, Tefillin are worn if possible on remaining muscle. If not, the Shel Rosh should be worn without the Shel Yad. - This applies equally to both Rashi and Rabbenu Tam Tefillin.

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

Halachic implications of changing the name of a sick person

Is it prohibited to go to Minyan when the “Home Front Command” and Chief Rabbis say not to go? Can you carry a phone on Shabbos to hear the warnings of incoming missiles? Can you leave on the news (radio, TV, Internet) on Shabbos to hear what's going on? Should we say Hamapil before sleep, since we may need to immediately head to the bomb shelter? Do you need to wash Netilas Yadayim before heading to a bomb shelter in the middle of the night? Does the IDF need to be concerned that the bombing of nuclear reactors could cause “collateral damage” to millions of Iranian citizens? What's life like right now living in Israel with regular Iranian missile attacks? 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 You can order "Halachic Q & A on the Job” at https://mosaicapress.com/product/halachic-q-a-on-the-job/ with Rabbi Dr. Yitzchak Breitowitz – posek, Rav and Senior Lecturer at Yeshivas Ohr Somayach – 18:42 with Rabbi Dovid Ostroff – posek and teacher at many seminaries in Yerushalayim – 45:06 with Mrs. Sivan Rahav-Meir - media personality, prolific author and lecturer – 1:02:58 with Rabbi Dr. Shlomo Brody – Executive Director of Ematai, author of “Ethics of Our Fighters” – 1:16:04 Conclusions and takeaways – 1:37:00 מראי מקומות   

In this episode, we explore the halachic intricacies of creating openings in objects on Shabbat, focusing on wine barrels. We discuss when it's permissible to insert a spout or remove a lid, and when actions like piercing the side of a barrel or using a myrtle leaf as a makeshift tap are prohibited. Key distinctions are made between actions done intentionally to create a functional opening and those done for broader access, along with concerns about completing a utensil. Practical examples and rulings from classic halachic sources guide this nuanced analysis.

In this in-depth episode, we explore the complex halachic questions surrounding the opening of food packaging on Shabbos. Drawing from the Shulchan Aruch, Mishna Berura, Chazon Ish, Rav Moshe Feinstein, and other major poskim, we break down the core prohibitions of Boneh (building), Soser (destruction), and Makeh B'Patish (final hammer blow) as they apply to modern containers.Should you open a cereal box on Shabbos? What about a bottle cap or yogurt lid? What's the difference between disposable and reusable packaging? Learn the practical guidelines, chumras, and leniencies, and understand why opening packaging before Shabbos is strongly advised. A must-listen for anyone seeking to keep Shabbos carefully and confidently in the modern kitchen.

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

This episode explores the halachic intricacies of doors, hinges, and barriers on Shabbat, focusing on Siman 313. We examine when placing or locking a door is considered building, the status of reed mats, thorn panels, and single-plank closures, and how constant use or prior attachment affects permissibility. A detailed look at common and less common cases, all through the lens of Shulchan Aruch and Mishnah Berurah

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.

In this episode, we explore the laws surrounding bodily functions in fields on Shabbat, focusing on concerns of inadvertently performing prohibited labor like leveling or fertilizing the ground. We also cover the permissibility of constructing makeshift seating for this purpose. Later, we examine the halachic nuances of moving and placing items like stoppers, bolts, and shutters on Shabbat—highlighting when such actions may or may not constitute building.

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This episode explores the halachic considerations of using various materials—such as stones, grass, and pottery handles—for personal hygiene on Shabbat. We delve into concerns like muktzeh, plucking, and smoothing, and how dignity, intention, and physical safety influence leniencies in these laws.

In this episode, we delve into the concept of indirect movement on Shabbat — when and how it's permissible to move otherwise prohibited items to access permitted ones. We explore practical examples like retrieving buried produce and shifting straw on beds, emphasizing the halachic nuances around intention, location, and method of movement.

It is customary to remain awake throughout the first night of Shabuot and study the special "Tikkun" text that appears in the book "Keri'eh Mo'ed." Most synagogues serve food and drinks, such as tea and coffee, during the night to help people remain awake and focused on their learning. The question arises as to whether or not one should recite a Beracha each time he drinks during Shabuot night. For example, if a person drinks a cup of coffee and then returns to his learning, and an hour and a half later he decides to have another drink, should he recite a new Beracha of "She'hakol"? Or, does the Beracha one recites when he drinks the first time cover all subsequent drinks that he has throughout the night? This issue is subject to a debate among the Halachic authorities. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) maintained that each time one drinks on Shabuot night, he should have in mind for his Beracha to cover only the cup he drinks at that point. Thus, when he decides to drink again later, he must recite a new Beracha. Hacham Ovadia Yosef, however, disagrees. Based upon the ruling of the Maharash Alafandri, Hacham Ovadia writes that to the contrary, one should have in mind when he drinks the first time on Shabuot night that the Beracha he recites should cover all his drinks throughout the night. Then, he does not have to recite any other Berachot over drinks that night, even if there is a lengthy break between drinks. Once a person has in mind that his first Beracha should cover all his drinks throughout the night, then even if he drinks in long intervals of seventy-two minutes or more, he does not recite any Berachot. Our custom is to recite Birkat Ha'Torah on Shabuot morning, after Alot Ha'shahar (daybreak), even if one has not slept at all during the night. Some Ashkenazim have the practice not to recite Birkat Ha'Torah in a case where one had remained awake all night, but our practice follows the view that one recites Birkat Ha'Torah even in such a case. Regarding Netilat Yadayim, the Shulhan Aruch records a debate among the authorities as to whether one must wash his hands in the morning if he had not slept at all during the night, and our custom is therefore to wash Netilat Yadayim but without reciting a Beracha. Of course, one who uses the restroom recites the Beracha of "Asher Yasar" as usual. Summary: On Shabuot night, when we remain awake throughout the night, one should have in mind when he drinks for the first time that his Beracha should cover all his drinks throughout the night. He then does not recite a Beracha when he drinks later, even if there was a lengthy break in between drinks. Our custom is to recite Birkat Ha'Torah even if one did not sleep at all during the night, and to wash Netilat Yadayim without a Beracha.

The holiday of Shabuot is included among the three "Regalim" ("pilgrimage festivals"), when there is an obligation of Simha – to rejoice and be festive. The Gemara says that according to all views among the Sages, there is an obligation to enjoy oneself on Shabuot. Beyond the spiritual enjoyment that we experience by studying Torah, there is also a Halachic obligation to rejoice through physical enjoyment. The Sages teach that for men, this means indulging in meat and wine. Although there is a widespread custom to eat some dairy meals on Shabuot, one should make a point of eating meat on Shabuot, as well. One can fulfill this obligation with red meat, which resembles the meat of the sacrifices that were brought in the Bet Ha'mikdash on the holidays, or even with poultry, if that is what he enjoys, even though it does not technically qualify as "meat." If a person does not enjoy meat and wine, then he should eat whatever foods and drinks he enjoys. There is certainly no Misva on Yom Tob to eat foods that one does not enjoy. One is also obligated to make his children happy on Yom Tob. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes that this is done by giving them treats, candies and the like. The Misva also requires making one's wife joyous, and the Rambam writes that one should purchase new clothing or jewelry for his wife before the festival. If one's wife does not need new clothing or jewelry, then he should buy her other gifts, even fine foods and the like. It is proper to immerse in a Mikveh on Ereb Shabuot to purify oneself in honor of the festival and in honor of the commemoration of Matan Torah.

Unsung HeroinesA businesswoman saves thousands from the Inquisition and rebuilds Jewish life across the Mediterranean, and a female Torah scholar shapes Halachic discourse while raising a family, feeding students, and caring for the sick—see the secret ways women shaped Jewish history.

This episode explores the permissibility of moving a deceased person on Shabbat, particularly when there's a risk of disrespect or danger, such as fire or extreme heat. We examine indirect methods of movement, rabbinic leniencies, and distinctions between moving within a domain versus between domains.

In this episode, we explore the laws of handling clothing and objects that contain muktzeh (items prohibited to move on Shabbat), including cases where money is left in pockets or drawers, and when these items are still permitted to move. We also delve into the principles governing mixed-use items like coal pans or trays that contain both permitted and prohibited contents.

In this episode, we delve deeper into the laws of muktzeh, focusing on when and how supporting objects become prohibited due to their association with muktzeh items. Topics include placing items under or over muktzeh, the principles of rendering a usable object unusable on Shabbat, and detailed cases like beds with money, purses, and pockets. We explore nuances in intent, designation, and practical implications for moving or using such items on Shabbat.

This episode delves into the laws of muktzah on Shabbat, focusing on items set aside due to their disgusting nature, like excrement or spoiled food. The discussion explores when such items can or cannot be moved, based on classic halachic sources and differing opinions of early rabbis. Practical cases—like smelly utensils, commercial produce, and food preparation—are analyzed through the lens of Shulchan Aruch and the Mishnah Berurah.

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

In this episode, we explore the nuanced laws of muktzeh on Shabbat—particularly moving muktzeh items indirectly, such as when carried by a child. We delve into scenarios involving emotional needs, public versus private domains, and practical rulings about items like stones in baskets or coins in children's hands.

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

This episode concludes the in-depth exploration of muksa on Shabbos, focusing on complex cases such as garments containing forbidden mixtures, objects that induce prohibited changes, and the nuanced permissibility of moving various household and ritual items. Halachic principles surrounding intentionality, functionality, and object status are examined in detail.

Is it permissible according to Halacha for a man to shake a woman's hand? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in his work Od Yosef Hai (Parashat Shofetim, 22; listen to audio for precise citation). He records there the practice that had become customary in Europe for guests to tightly grasp the hands of the host and hostess upon arriving in the home. The Ben Ish Hai writes that since a handshake serves to express mutual feelings of friendship and affection, it falls under the Halachic category of "Derech Hiba" – affectionate contact with a member of the opposite gender – and is forbidden. In this context the Ben Ish Hai cites a comment of Rabbi Yehuda Ha'Hasid (Germany, late 12th-early 13th century), in his Sefer Hasidim (1090), forbidding shaking hands with a gentile woman, even if the woman's hand is covered with a glove. The Ben Ish Hai explained that although the Sefer Hasidim speaks here specifically of gentile women, it did not intend to permit shaking hands with Jewish women. Rather, the Sefer Hasidim seeks to dispel the possible misconception that one would be allowed to shake a gentile woman's hand in order to avoid the ridicule that might result from refusing to shake her hand. The Sefer Hasidim thus emphasized that a man may not shake hands even with a gentile, but it goes without saying that shaking hands with a Jewish woman is forbidden. Thus, it is strictly forbidden for a man to shake a woman's hand, regardless of whether or not she is Jewish; this prohibition applies even in professional contexts, where the accepted protocol is to shake hands even with members of the opposite gender.

In this episode Rabbi Shalom Rosner discusses the Halachot of Tofeir and Korei'a. 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

A situation recently arose concerning a family in Montreal who lost a relative, Heaven forbid, living in Miami. The family in Montreal did not to travel to join the other relatives at the funeral, which was held two days later, and they therefore faced the question of when to begin Aveilut (mourning). Does the period of Aveilut begin only after the funeral, in which they case they should call the relatives in Miami to find out when the funeral concluded and then begin Aveilut, or should they begin immediately? Although generally mourning observances begin only after the funeral, perhaps in this case, when the relatives are not attending the funeral, they should begin observing Aveilut immediately upon hearing of the unfortunate news. This issue is subject to a debate among the Halachic authorities. Many authorities, including the Sedei Chemed (Rabbi Chayim Chizkiya Halevi, Israel, 1832-1904) and Rabbi Shlomo Zalman Auerbach (Israel, 1910-1995), ruled stringently, and held that the period of Aveilut cannot begin until after the funeral. Others, however, including Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Yoreh Dei'a, vol. 1, 253), held that relatives who do not travel to the funeral begin observing Aveilut immediately upon learning of the passing. This is the view taken by Rabbi Shemuel Wosner (contemporary, Israel), in his work Shevet Ha'levi. Rabbi Shemuel Pinchasi, in his work Chayim Va'chesed (3:13), cites both opinions. Chacham Ovadia Yosef (ibid) ruled that in situations where Yom Tov begins after the person's death but before the funeral, relatives who do not travel for the funeral may follow the lenient position and begin the Aveilut immediately. In such a case, following the stringent view would require delaying Aveilut until after Yom Tov, which might cause considerable difficulty. A person in this situation may therefore follow the lenient position and begin Aveilut immediately upon hearing of the relative's passing, such that the onset of Yom Tov will cancel the rest of Aveilut. In all other situations, however, Chacham Ovadia requires delaying Aveilut until after the funeral. As for the final Halacha, from my consultation with several leading Rabbis in our community it emerges that we follow the lenient view, and allow mourners who are in a different city and are staying there, to begin observing Aveilut immediately. This applies to all cases of a person who does not attend a relative's funeral when in a distant location. Summary: If a person loses a family member, Heaven forbid, in a distant location, and he does not travel to the funeral, some authorities maintain that he may begin Aveilut immediately, whereas others require that he delay Aveilut until after the funeral. The general practice in our community is to allow the individual to begin Aveilut immediately.

In this episode Rabbi Shalom Rosner discusses the Halachot of Tofeir and Korei'a. 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

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary each night during the Omer period for the Chazan to recite the Beracha and count the Omer aloud, before the congregation recites the Beracha and counts. This practice developed due to the concern that people may mistakenly count the wrong number, in which case they would not fulfill the Mitzva and would recite a Beracha Le'vatala ("wasted" Beracha). As it was assumed that Chazanim would know the correct number for the counting, the custom developed that the Chazan would first count aloud before the congregation. This practice is mentioned already by the Rashba (Rabbi Shlomo Ben Aderet, Spain, 1235-1310), in one of his responsa (126), and is discussed as well by Rabbi Chayim Palachi (Turkey, 1788-1868) in his work Mo'ed Le'kol Chai (5:19). Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya," Russia, 1745-1813), in his code of Halacha (Shulchan Aruch Ha'Rav, 489:12; listen to audio for precise citation), notes an interesting Halachic dilemma that results from this custom. There is a debate among the authorities as to whether a person fulfills a Mitzva by performing the given action without intending to satisfy his Mitzva obligation ("Mitzvot Tzerichot Kavana" or "Mitzvot Einan Tzerichot Kavana"). According to one view, a person fulfills his obligation regardless of whether or not he has the Mitzva in mind while performing the given act. If so, Rabbi Shneur Zalman notes, once the Chazan publicly counts the Omer, everybody who hears his counting has fulfilled their obligation of Sefirat Ha'omer. Even though they did not intend to fulfill their obligation by listening to the Chazan's counting, and the Chazan did not have in mind for his counting to fulfill their obligation, they nevertheless fulfill the Mitzva by hearing his counting. Rabbi Sheur Zalman adds that with regard to Mitzvot De'Rabbanan (obligations ordained by the Rabbis, as opposed to Torah law), all authorities agree that intention is not indispensable for the fulfillment of the Mitzva. Therefore, since we generally follow the view that Sefirat Ha'omer nowadays is required on the level of Rabbinic obligation, according to all opinions one fulfills his obligation to count by hearing the Chazan's counting. Seemingly, then, it should be forbidden to count with a Beracha after one hears the Chazan count the Omer. Since one fulfills his obligation by listening to the Chazan, even if he did not intend to fulfill his obligation in this manner, he may no longer count with a Beracha. Chacham Ovadia Yosef addresses this issue in his work Chazon Ovadia (Laws of Yom Tov, p. 228). He writes that in order to avoid this dilemma, one should verbally declare each year towards the beginning of the Sefira period that throughout the period he does not intend to fulfill his obligation by listening to somebody else's counting. By making such a declaration, one establishes that he intends on fulfilling his obligation only by personally counting the Omer, and he may thus count with a Beracha even after listening to the Chazan's counting. Summary: It is customary for the Chazan to count the Omer aloud with the Beracha before the congregation counts. One should verbally declare at the beginning of the Sefira period that throughout the Omer he intends to fulfill his obligation to count only through his personal counting, and not by listening to the Chazan or other person's counting.

In this episode Rabbi Shalom Rosner discusses the Halachot of Melabein and Cleaning Fabrics on Shabbat. 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

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Rishonim (Medieval Halachic authorities) debate the question of whether a person can fulfill his obligation of Sefirat Ha'omer by listening to the Hazan's counting. The famous Halachic principle of "Shome'a Ke'one" establishes that a person can fulfill his obligation to recite a certain text by listening to its recitation by somebody else. So long as both parties – the person reciting the text and the listener – have in mind that the listener fulfills his obligation by hearing the recitation, he indeed fulfills the requirement in this fashion. Seemingly, then, if the Hazan has in mind when he counts the Omer that his recitation should fulfill the obligation for those listening, those in the congregation who wish to fulfill the Misva by listening to the Hazan's counting should be able to do so. Some Rishonim, however, claimed that Sefirat Ha'omer marks an exception to the rule of "Shome'a Ke'one." The Torah presents the obligation to count the Omer with the expression, "U'sfartem Lachem" ("You shall count for yourselves" – Vayikra 23:15), which suggests that it refers to a personal obligation, like the Misva of Lulab on Sukkot. If so, then one would be required to count personally, just as one must take the Lulab personally. The word "Lachem" ("for yourselves") in this verse emphasizes that each individual must count for himself, rather than hear the counting from somebody else. Other Rishonim, however, counter that the word "Lachem" means something else entirely. One might have thought that the obligation of Sefirat Ha'omer is cast solely upon Bet Din, who should count the days until Shabuot on behalf of the rest of the nation. The word "Lachem" was therefore added to instruct that each individual bears this obligation. This is not to say, however, that the standard principle of "Shome'a Ke'one" does not apply. In light of this debate, it is proper for each individual to personally count the Omer, rather than simply listen to the Hazan's counting. It must be emphasized that the Hazan customarily counts aloud before the congregation not so that the congregation fulfills its obligation through his counting, but rather to inform everybody of which number day they must count that night. Interestingly enough, the custom in Egypt was, at one point, for the congregation to count before the Hazan, in order to avoid the misconception that one can fulfill his obligation through the Hazan's counting. The Egyptian communities changed their practice, however, because people frequently counted the wrong day. In any event, one must ensure to count the Omer himself, rather than rely on the Hazan's counting. Summary: One must count the Omer personally; the Hazan customarily counts the Omer aloud before the congregation only to inform them of which number day to count, and not for them to fulfill their obligation by listening to his counting.

In the Haggadah, the Pasuk V'nitz'ak el Hashem Elokei Avoteinu refers to the Jewish people crying out to Hashem in prayer, a moment that occurred following the death of the King of Egypt. Immediately after this, the Pasuk states, Vayishma Hashem Et Kolenu —"And Hashem heard their voices," leading to their redemption. What is the connection between the king's death and the Jewish people's cries to Hashem? The Rashbatz offers an explanation: for many years, the Jewish people had anticipated that the death of the harsh king would ease their suffering. However, when a new king arose and the oppression became even more severe, they recognized that their only hope lay in Hashem's salvation. It was at that moment of realizing that only Hashem could help them, that their prayers became earnest, and they were answered. This serves as a valuable lesson. Often, when people face challenges, they devise multiple plans in their minds to address the situation. Even as they pray, they may subconsciously rely on these plans, leading to less sincere prayers. It is crucial to recognize that no matter how many potential solutions seem available, without Hashem's intervention, none are truly meaningful. It's easy to beg Hashem for help when there are no other apparent options, but the true test comes when multiple avenues appear open to us. If, in such moments, we can pray with the same sincerity as though no alternatives exist, our prayers hold greater value. This reflects true emunah — the realization that Hashem alone controls our fate. The effort lies in the mind; we must internalize the belief that Hashem, and only Hashem, has ultimate authority over all things. A man named Jack shared an interesting story that illustrates this concept. Just before Rosh Hashanah, he received an unexpected request from his mother. She asked him to arrange for his father to be a sandak (the person who holds the baby during a Berit Milah) for a third time that year, as she had heard that performing certain actions in pairs could be a bad omen. (Note: although the Gemara suggests that performing actions in pairs might expose one to negative influences, contemporary halachic authorities no longer consider this a concern.) Jack found himself at a loss. Being chosen as a sandak is an extraordinary honor, one that is rarely given. Great Torah sages would travel great distances for the privilege of this mitzvah. Halachic authorities even rule that the sandak holds greater honor than the mohel or the father of the newborn, granting him precedence for an aliyah on the day of the Berit Milah. The Zohar HaKadosh compares the act of performing a Berit Milah to bringing a korban to Hashem, with the sandak's lap serving as the altar upon which the korban is offered. The Maharil draws a comparison between the sandak and the kohen offering the ketoret in the Beit HaMikdash, while the Migdal Oz advises striving to perform the mitzvah of being a sandak, even at great personal expense. Some even suggest that being a sandak can be a segulah for wealth. Understanding the rarity and importance of this honor, Jack realized that finding an opportunity for his father to serve as a sandak, especially on such short notice, would be incredibly difficult. After hanging up with his mother, Jack turned to Hashem in prayer, saying, "I don't know how to make this happen, but I know that only You can help me. Please grant me success." That evening, Jack attended a simcha where he was unexpectedly approached by an old acquaintance. This man asked Jack if he knew anyone who would be willing to serve as a sandak at a Berit Milah the next day for a Baal Teshuvah. Jack, astonished, immediately responded that his father would be honored to take the role. The next day, Jack drove his father to the Berit Milah, fulfilling his mother's request. This story illustrates the power of sincere prayer. While prayer is always effective, it is especially potent when we approach it with the understanding that only Hashem can grant our requests. Such prayer carries immense spiritual value. May we all strive to pray with full emunah, trusting completely in Hashem's control over our lives.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Sha'ar Hakavanot (collection of Kabbalistic teachings) writes that after one counts the Omer – meaning, after reciting the Beracha and then counting that day's number – one should offer a prayer for the rebuilding of the Bet Hamikdash. The text of this prayer is, "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen" ("The Merciful One shall restore the service of the Temple to its place, speedily and in our days, Amen"). The reason for this practice is that according to most Halachic authorities, the Misva of counting the Omer applies nowadays Mi'de'rabbanan – by force of Rabbinic enactment – as opposed to Torah law. The Torah obligation of Sefirat Ha'omer applied only in the times of the Bet Hamikdash, when we offered the special Omer sacrifice, whereas nowadays, in the absence of Bet Hamikdash, when we cannot bring this offering, our counting is only commemorative. Therefore, after we count the Omer each night, we pray to God to rebuild the Bet Hamikdash so we can offer the Korban Ha'omer, and then we will be able to count in fulfillment of the actual Misva. And even according to those authorities (such as the Rambam) who maintained that Sefirat Ha'omer is required by Torah law nowadays, we offer a prayer that the Temple will be rebuilt so we can offer the Korban Ha'omer. This also answers the question addressed by the Halachic authorities as to why we do not recite the Beracha of "Shehehiyanu" the first time we count the Omer each year. As we know, whenever we perform a Misva that presents itself on infrequent occasions, we recite the Beracha of "Shehehiyanu." Seemingly, this should apply to Sefirat Ha'omer, as well, yet Halacha does not require reciting this Beracha before the counting of the Omer. The reason is that when we count the Omer, we are mindful of the fact that we count only as a commemoration of the actual Misva, which we cannot fulfill in its true form due to the absence of the Bet Hamikdash. The counting of the Omer thus evokes a degree of sorrow, and does not warrant the recitation of the festive "Shehehiyanu" blessing. Summary: It is customary to recite immediately after Sefirat Ha'omer a brief prayer for the rebuilding of the Bet Hamikdash: "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen."

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a person forgot to count the Omer at night, and also forgot during the following day, but remembered shortly after sundown, may he still count the Omer? Let us take the example of a person who forgot to count the 26th night of the Omer, and forgot also the following day, until a few minutes after sunset. It is obvious that he cannot count with a Beracha, since one does not recite the Beracha if he forgot to count at night and counts the following day. The question, however, is whether he can count the 26th day without a Beracha and then count the 27th day that night, after dark, with a Beracha, just as one would if he counted during the day before sundown. The 13.5-minute period immediately after sunset, which is called "Ben Ha'shemashot," is a time of "Safek" (uncertainty), which means that it is uncertain whether it is regarded as daytime or nighttime. The question thus becomes whether counting the Omer during this period fulfills the previous day's counting, or whether we must consider the possibility that the subsequent day has already begun, such that it is too late to count the previous day's counting. This issue is subject to a debate among the Halachic authorities. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, writes that in such a case one cannot continue counting with a Beracha. Hacham Ovadia Yosef, however, in his Hazon Ovadia – Hilchot Yom Tov (p. 238), disagrees, and claims that counting the Omer during "Ben Ha'shemashot" suffices to allow one to continue counting with a Beracha. He adds, however, that a person in this case must ensure throughout the remaining nights of the Omer to count after "Ben Ha'shemashot." Since he has established that he considers this period daytime, he can no longer do the nighttime counting during "Ben Ha'shemashot," as he would then be acting in a self-contradictory manner. Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939), in his Kaf Ha'haim (#83), writes that a person in this case should ensure henceforth to hear the Beracha recited from somebody else, rather than actually recite the Beracha, in order to satisfy all views. One who wishes to follow this stringency may certainly do so, but according to the strict Halacha, an individual in this case may continue counting with a Beracha, provided that he ensures to count after "Ben Ha'shemashot," as discussed. Summary: If one forgot to count the Omer at night and also during the next day, but he counted during the 13.5-minute period after sundown, he may continue counting on subsequent nights with a Beracha. He must, however, ensure from that point on to count after this 13.5-minute period, since he has established that he treats this period as daytime. One who wishes to be stringent and satisfy all views should try to hear the Beracha from somebody else for the rest of the Omer period, rather than recite the Beracha himself.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** A father bears the obligation to train his sons to perform the Misva of Sefirat Ha'omer once they reach the age of Hinuch (training in Misva observance), which is generally defined as approximately six or seven years of age. He should therefore recite the Beracha and count the Omer with his sons each night during Sefirat Ha'omer. Even if a child missed a day of counting, the father should nevertheless have him count on the remaining nights with a Beracha. Although an adult who misses a day of counting does not recite the Beracha when he counts on the subsequent nights, in the case of a child, he should nevertheless be taught to recite the Beracha as part of his training in the proper performance of this Misva. An interesting Halachic irony arises in the case of a boy who becomes Bar-Misva during the Omer period. We follow the position of the Behag ("Ba'al Halachot Gedolot"), that the forty-nine days of counting constitute a single Misva, such that one missed day undermines the fulfillment of the Misva even with respect to the other days. For this reason, as mentioned, a person who misses a day of counting no longer counts the Omer with a Beracha. By the same token, Hacham Ovadia Yosef rules that if a child becomes Bar-Misva during the Omer period, on the day he turns thirteen he must discontinue reciting a Beracha before counting. During the previous days of the Omer, he counted as a minor, who is not, strictly speaking, obligated in Misvot, and he has therefore not performed an official "counting" of the Omer until his thirteenth birthday, when he becomes obligated. Hence, he cannot perform the complete forty-nine-day counting – just like a person who missed a day or several days of counting. Therefore, ironically enough, even though he had been counting with a Beracha before his Bar-Misva, upon reaching the age of Bar-Misva he may no longer recite a Beracha before counting the Omer. Hacham Ben Sion Abba Shaul (Israel, 1924-1998) disagreed with this position, and held that a young man in this situation should continue counting the Omer with a Beracha. Nevertheless, in light of the fundamental rule of "Safek Berachot La'hakel" – we do not recite Berachot in situations of Halachic doubt – a boy in this situation should not recite the Beracha, in accordance with the ruling of Hacham Ovadia. Summary: A father must train his children to count the Omer each night with a Beracha once they have reached the age of Misva training. If a child missed a day of counting, he should still count with a Beracha on the subsequent nights of the Omer. If a child becomes Bar-Misva during the Omer period, he should count without a Beracha from the day he becomes Bar-Misva until the end of the Omer period.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.