Podcasts about halachot

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

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

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

2 sections- various laws regarding the ownership of a non-Jew in an item (bechor, challa, chametz), requirement to destroy chametz before traveling dependant on closeness and intent to return on Pesach

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

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

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

It is forbidden to extend the greeting of "Shalom" to a mourner within twelve months of the passing of his or her father or mother, Heaven forbid. A person who has recently suffered such a loss is not in a position to experience "Shalom," and this greeting is thus inappropriate during this period. A mourner is allowed to extend such a greeting to others; the prohibition applies only to others greeting a mourner with the word "Shalom." It is permissible to extend other kinds of greetings to a mourner, such as "good morning," "good health," and the like. The Sages enacted this prohibition only with regard to the specific greeting of "Shalom." With regard to the common greeting of "Shabbat Shalom" on Shabbat, the Shulhan Aruch, in the laws of mourning, records a custom (based on the Talmud Yerushalmi) to allow extending the greeting of "Shabbat Shalom" to mourners on Shabbat, and this is, indeed, the accepted practice. It is also permissible to extend to a mourner the greeting of "Shalom Alechem" that is customarily exchanged after Birkat Ha'lebana. The reason for this greeting is that since we recite several verses about the downfall of our enemies ("Tipol Alehem Emata Va'fahad…"), we greet one another with "Shalom Alechem" to make it clear that we did not have one another in mind when we expressed our hopes for our enemies' demise. Thus, this greeting is intended not as a friendly gesture, but rather to avoid possible misunderstandings and ill-will, and it is therefore permissible to extend this greeting to a mourner. Furthermore, this greeting is formulated in the plural form – "Alechem" – and thus refers to the entire congregation, and not only to the particular individual that one addresses, and for this reason, too, one may extend this greeting to a mourner. It is forbidden to give a mourner a gift throughout the twelve-month period after a parent's passing. There is no greater "friendly greeting" than a gift, and one therefore may not give a gift to a mourner within twelve months after the passing of his or her parent. This discussion applies only to one observing Abelut (mourning) over a father or mother, Heaven forbid. In the case of one who lost another family member, Heaven forbid, these restrictions apply only during the first thirty days, but not afterward. Summary: It is forbidden to greet a mourner with the greeting of "Shalom," or give a mourner a gift, within twelve months of the passing of his or her parent. It is permissible, however, to extend other greetings, and to greet a mourner with the greeting of "Shabbat Shalom" on Shabbat, and with the "Shalom Alechem" greeting customarily extended after Birkat Ha'lebana. In the case of the passing of another family member (as opposed to a parent), these Halachot apply only during the first thirty days.

It is forbidden to enter a cemetery, or to come within four Amot of a grave, while one's Sisit are exposed or while wearing Tefillin. Public Misva observance in close proximity to a grave is an insult to the deceased, as it appears as though one taunts the deceased who no longer has the opportunity to perform Misvot. One is therefore not permitted to display his Sisit or wear Tefillin in a cemetery or near a grave. Likewise, it is forbidden to study Torah or pray within four Amot of a grave. One may, however, speak words of Torah or Hit'orerut (religious inspiration), or recite Tehillim, near the grave for the purpose of bringing merit to the deceased's soul. Sephardic custom similarly allows reciting Kaddish for the deceased by his grave. One must conduct himself with respect and decorum in a cemetery. Frivolity and laughter are forbidden in a cemetery. Halacha also forbids using the cemetery in a disrespectful manner, such as by bringing animals to graze there, or running an irrigation system through it. One may not eat or drink in a cemetery, even if his intention is to recite Berachot to benefit the soul of the deceased, as this is disrespectful. Smoking in a cemetery is likewise forbidden. One may not sit or step on a grave. A number of sources (Eliyahu Rabba 224:7, Kaf Ha'haim Sofer – Orah Haim 224:41) record the practice to place a small stone or piece of grass on the grave before leaving the cemetery, as an indication of, or testament to, one's visit to the grave. Others, however, claim that one specifically should not place anything on a grave, as this is disrespectful. This was the custom of the Kabbalist Rabbi Sulman Musafi. Summary: It is forbidden to publicly perform Misvot in a cemetery, but one may speak words of Torah or recite Tehillim in a cemetery to benefit the deceased's soul. One must conduct himself respectfully and reverently in a cemetery; joking, eating, drinking and smoking are forbidden.

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 days of Hol Ha'mo'ed – the period between the first and last days of Pesach, and between the first day of Sukkot and Shemini Atzeret – are referred to in the Torah as "Mikra Kodesh" – holy occasions. We describe them with this term in the Musaf prayer on Hol Ha'mo'ed, as well. Although they are not the same as Yom Tov, they are nevertheless designated as special, sacred days and must be observed as such. For this reason, a number of Halachot apply regarding the proper observance of Hol Ha'mo'ed. As Chacham Ovadia Yosef writes (Chazon Ovadia – Laws of Pesach, p. 158; listen to audio for precise citation), on Hol Ha'mo'ed one should increase the amount of time spent studying Torah. The Torah obligates us to rejoice on the festivals, and Torah learning brings a person a special kind of joy. Furthermore, certain restrictions apply with regard to working on Hol Ha'mo'ed. It is also proper to wear one's Yom Tov clothing on Hol Ha'mo'ed (as Chacham Ovadia cites from the Sefer Yerei'im and Shibolei Ha'leket), and to eat special meals with bread each day and night of Hol Ha'mo'ed. The special obligation of Simcha (joy) requires that men partake of men and wine and women wear special festive clothing and jewelry. The Talmud (Sanhedrin 109) speaks very harshly about those who "disparage the festivals." Rabbi Ovadia of Bartenura (1445-1524), in his commentary to the Mishna, explains this passage as referring to those who treat Hol Ha'mo'ed as ordinary weekdays, rather than celebrating them as special days of joy and Torah study, as discussed. One must therefore ensure to properly observe Hol Ha'mo'ed through the practices described above. A very important comment in the Talmud Yerushalmi (Mo'ed Katan 2:3) puts into proper perspective the desired nature of the Hol Ha'mo'ed observance. Rabbi Abba Bar Mamal is cited as saying that if he had the support of his colleagues, he would suspend the prohibition against working on Hol Ha'mo'ed. This prohibition was enacted solely for the purpose of allowing people to spend Hol Ha'mo'ed enjoying festive meals and studying Torah. But instead, Rabbi Abba observed, people use the free time for frivolous and meaningless activities. If this is how people spend Hol Ha'mo'ed, Rabbi Abba laments, it would be better for them to go to work and involve themselves in constructive activity. Chacham Ovadia Yosef infers from this Gemara that frivolous behavior on Hol Ha'mo'ed is worse than working on Hol Ha'mo'ed. Rabbi Abba was prepared to allow people to work in order to prevent them from engaging in non-constructive, foolish activities, and he thus evidently saw frivolity as a worse infringement upon the honor of Hol Ha'mo'ed than work. It is both ironic and unfortunate that in the Jewish world today Hol Ha'moed has become a time for just that – frivolous entertainment and recreation. Rather than observing Hol Ha'mo'ed as a time for eating special meals and engaging in Torah, many Jews instead go on recreational trips and to all kinds of events. We must remember that Hol Ha'mo'ed is a "Mo'ed Katan," a quasi-Yom Tov, and should therefore be observed with special meals, special clothing, and Torah study. Summary: Hol Ha'mo'ed must be observed as a special occasion, similar to Yom Tov, with special meals, Shabbat clothes, and Torah study. It is improper to spend Hol Ha'mo'ed only for going on recreational trips and the like.

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

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

Rabbinic Intern Nico Losorelli's Shabbat Teaching at Temple Beth Am, Los Angeles, March 29, 2025. (Youtube/Zoom) Special Guest: Nico Losorelli .

In this episode Rabbi Shalom Rosner discusses the Halachot of Constructing an Ohel. 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

In this episode Rabbi Shalom Rosner discusses the Halachot of Constructing an Ohel. 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 Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Vayigash (1; listen to audio recording for precise citation), discusses the laws pertaining to the recitation of the verse, "Hashem Melech" in the prayer service. He writes that whenever we recite this verse, we recite it twice. This verse expresses our acceptance of God as King over us, and we recite it twice to emphasize that we accept the Almighty's kingship over both our bodies and our souls. (The Ben Ish Hai cites a passage from the Zohar as the source for this Halacha.) Precedent for this practice is found in the Book of Melachim I (18:39), where we read that Beneh Yisrael declared their loyalty to God by declaring, "Hashem Hu Ha'Elokim Hashem Hu Ha'Elokim" ("Hashem is God, Hashem is God"). Just as Beneh Yisrael repeated this declaration, so must we repeat "Hashem Melech" in order to express our commitment of both body and soul to the Almighty. The Ben Ish Hai further writes that one must stand while reciting "Hashem Melech." In fact, even if one is reciting Shema or another part of the prayer service when the congregation recites "Hashem Melech," he should stand for the recitation. One should not, however, interrupt his prayer to join in the recitation of "Hashem Melech." He simply stands together with the congregation. This applies even if one recites a part of the prayer service where Halacha allows interruptions, such as the Akeda or the Korbanot. Although he must stand together with the congregation, he should not interrupt his recitation to recite "Hashem Melech." Certainly, however, if one is not in the middle of prayer, but is rather learning or just sitting in the synagogue, he should stand and join in the recitation of "Hashem Melech." This applies also to the recitation of "Hashem Melech" during the Selihot service. The exception to this rule, the Ben Ish Hai writes, is the recitation of "Hashem Melech" during Hakafot on Simhat Torah. As that recitation is merely a Minhag (custom), and not required according to the strict Halacha, one who is in the synagogue during Hakafot and hears "Hashem Melech" is not required to stand or join in the recitation. Finally, the Ben Ish Hai writes that an adult must lead the recitation of "Hashem Melech." In congregations where minors are invited to lead the Pesukeh De'zimra service, an adult must replace the minor for the recitation of "Hashem Melech." The Ben Ish Hai emphasizes that congregations in which minors are allowed to lead the recitation of "Hashem Melech" must change their practice and see to it that specifically an adult leads this important part of the prayer service. Summary: When we recite "Hashem Melech" in the prayer service, we recite it twice, and we stand for this recitation. If one hears the congregation reciting "Hashem Melech" while he prays a different part of the service, he should rise with the congregation, though he should not interrupt his prayer. Minors should not be allowed to lead the recitation of "Hashem Melech," even in congregations which allow minors to lead the Pesukeh De'zimra service.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

Shapell's Purim Yom Iyun 5785 - Rabbi Haber - Lesser Known Halachot of Purim by Shapell's Rabbeim

1 section- debate (alive/not) and discussions of "nefel" in the laws of tum'at neveila, early slaughtering, mourning, and exempting from yibum/chalitza

In this episode Rabbi Shalom Rosner discusses the Halachot of Muktzeh. Follow along using Tzurba Volume 20Tzurba 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

In this episode Rabbi Shalom Rosner discusses the Halachot of Muktzeh. Follow along using Tzurba Volume 20Tzurba 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

It is customary in all synagogues that a "Gabbai," or "Mesader," stands near the Torah during the Torah reading together with the Ba'al Keri'a (reader) and the Oleh (person called to the Torah), and is responsible for calling congregants to recite the Berachot over the Torah. The Mishna Berura (commentary to the Shulchan Aruch by Rabbi Yisrael Kagan, the "Chafetz Chayim," Lithuania, 1839-1933) cites two possible reasons for this practice (141, s"k 16). Firstly, our reading of the Torah corresponds to Matan Torah, the giving of the Torah at Mount Sinai, and should therefore resemble that momentous event. The Mesader who calls people to the Torah corresponds to the Almighty, as it were, who summoned Benei Yisrael to the mountain to receive the Torah. The Ba'al Keri'a reads the Torah for the Oleh just as Moshe Rabbenu taught the Torah to Benei Yisrael. Thus, the three men who stand by the Torah scroll during the reading serve to commemorate our initial receiving of the Torah at Mount Sinai. The Mishna Berura then cites a second explanation from Masechet Sofrim, namely, that the three men at the Torah correspond to our nation's three patriarchs – Avraham, Yitzchak and Yaakov. In this context, the Mishna Berura cites a passage from the Sha'arei Efrayim (a compendium of the laws of Torah reading by Rabbi Efrayim Zalman Margaluyot, Russia, 1760-1828) regarding controversies and misunderstandings that occasionally arise in the synagogue with respect to the distribution of Aliyot. At times a person is called to the Torah and feels insulted for having been chosen for the given Aliya, rather than for a more distinguished honor. It is all too easy in such cases for the individual to accuse the Mesader of deliberately attempting to insult him. In order to avoid such situations, the Mishna Berura advises, congregations should choose as a Mesader a well-respected and well-liked individual who has achieved a reputation of integrity. Such a person is not likely to be suspected of distributing the Aliyot on the basis of personal vendettas and agendas. The Mishna Berura adds that if it so happens that the Mesader does insult a congregant, the congregation should judge him favorably and assume that this was done inadvertently, and not maliciously. And the Mesader, for his part, must ignore any insults or scorn directed to him by the congregation. The Mishna Berura rules that if in response to a congregant's insults the Mesader leaves the Torah scroll and returns to his seat, he should be punished for dishonoring the Torah scroll. The fact that he was humiliated does not authorize him to infringe upon the honor of the Torah scroll. Summary: The Mesader, who calls people for Aliyot to the Torah during the Torah reading, should be a well-liked person known for his integrity, and must ignore any insulting comments made by disgruntled congregants. And if it appears that he infringed on somebody's honor by calling him for the wrong Aliya and the like, the congregation should assume that he made an honest mistake, and did not intentionally insult the given congregant. Furthermore, 3 people should stand at the Teba during the reading.

In this episode Rabbi Shalom Rosner discusses the Halachot of Muktzeh. Follow along using Tzurba Volume 20Tzurba 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

Street shuls and house minyans have NO KEDUSHA??!!Halachot of Tashmishe Kedusha!!! We have to bury bookshelves??! Are Tefilin bags Tashmishe Kedusha or not? Don't put good sefarim in shemos!!!!

In this episode Rabbi Shalom Rosner discusses the Halachot of Muktzeh. Follow along using Tzurba Volume 20Tzurba 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

In this episode Rabbi Shalom Rosner discusses the Halachot of Muktzeh. Follow along using Tzurba Volume 20Tzurba 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

In this episode Rabbi Shalom Rosner discusses the Halachot of animals on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 week's episode is sponsored by Tamar and Marc Lesnick to commemorate the Yahrtzeits of their parentsאסתר הינדא בת אריה לייב הלוי לזניקישעיהו בן אברהם בר חמאIn this episode Rabbi Shalom Rosner discusses the Halachot of animals on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction01:29 Halachot of Killing Animals on Shabbat05:51 Permissible Actions to Prevent Harm from Animals08:16 Dealing with Dangerous Animals18:25 Halachic Debate on Killing Lice29:16 Trapping Lice on Shabbat31:05 Conclusion and Upcoming Topics

This week's episode is sponsored by The Berkovits Family in memory of Efraim ben Nisin YaakovIn this episode Rabbi Shalom Rosner discusses the Halachot of animals on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 00:59 Trapping Animals on Shabbat: Key Issues and Background01:54 Six Allowances for Trapping on Shabbat02:33 Trapping Domesticated Animals13:13 Trapping Dangerous Animals20:49 Trapping Biting Insects21:07 Handling Biting Insects on Shabbos21:54 Understanding Tosfos' Perspective23:43 Different Opinions on Removing Insects27:35 Dealing with Slow-Moving Animals33:00 Trapping and Releasing Animals on Shabbos35:36 Confining People on Shabbos39:09 Conclusion and Next Topics

In this episode Rabbi Shalom Rosner discusses the Halachot of animals on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 01:17 Animals Performing Melacha on Shabbat02:50 Sources and Interpretations from the Torah04:18 Debate on Onesh for Animal Melacha06:29 Rava's Perspective and Gemara Analysis12:20 Practical Implications and Examples18:56 Leashes and Collars on Shabbos19:10 Rules for Walking Dogs21:31 Riding Animals on Shabbos22:43 Trapping Animals28:57 Practical Scenarios and Halachic Implications34:42 Conclusion

In this episode Rabbi Shalom Rosner discusses the Halachot of animals on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 00:29 Personal Care on Shabbat: Overview01:04 Makeup and the Laws of Coloring13:58 Applying Oils and Creams on Shabbat22:42 Brushing Teeth on Shabbat31:58 Conclusion and Upcoming Topics

If one forgot to inset "Al Hanisim" in the Amidah, he does not have to repeat the Amidah. However, if he remembers before the completion of the Amidah, he should insert it after "Yeh'Yu L'Rason," before "Oseh Shalom." This applies even if he remembered after saying "Baruch Atah Hashem," before concluding "Ha'tov Shimcha." He should not quickly conclude "Lamdeni Hukeha," but should finish the Beracha and insert "Al Hanisim" before Oseh Shalom. There is a disagreement as to how to formulate the "Al Hanisim" at that point. Everyone agrees that if he forgot "Al Hanisim" in the Birkat Hamazon, he does not repeat Birkat Hamazon and should insert it as a "HaRahaman" prayer in the "HaRahaman section, as brought by the Rema in Siman 682. The Mishna Berura there teaches that the same is true in the Amidah-it should be inserted in the form of a supplication. However, the Ben Ish Hai in Hilchot Purim rules that it should be recited in its original form-"Al Hanisim…" If one began a meal at the end of the last day of Hanukah and concluded it after nightfall, according to Maran, he should say "Al Hanisim." It is no different than Birkat Hamazon on Mosa'eh Shabbat, Mosa'eh Yom Tob or Mosa'eh Rosh Hodesh, in which the Birkat Hamazon is defined by the beginning of the meal. Although the Ben Ish Hai understood that this is not the case on Hanukah and Purim, The Minhag of Yerushalayim, Hacham Atiya, Hacham Ovadia and Hacham Bension all agree that one should say "Al Hanisim" after nightfall, preferably if he ate a Kezayit before sunset. In Birkat Hamazon, the word "Migdol" supplants "Magdil" on a day on which there is Musaf. Although Hanukah and Purim do not have Musaf, the Ben Ish Hai rules that on Purim "Migdol" is said, because there is a special "He'arah" (spiritual illumination) on that day. Nevertheless, that would only apply to Purim, whereas on Hanukah the "He'arah" is only during the candle lighting, and therefore "Magdil" is said. The full Hallel is recited all eight days. The Pele Yoes and others emphasize that since the Hallel was one of the primary institutions of Hanukah it should be recited slowly with melody and intent. Even on Pesah, the full Hallel is not recited all eight days. This indicates the magnitude of the Misva of Hallel on Hanukah. The Rambam indicates that women are not obligated to say the Hallel, and although they can recite it, they may not say a Beracha. SUMMARY If one remembered to say "Al Hanisim" after the proper place: In Birkat Hamazon, he should insert it as a "HaRahaman" in the "HaRahaman" section, and in the Amidah, he should insert it before "Oseh Shalom" in its original form. If one started a meal at the end of Hanukah, he should recite "Al Hanisim," in the Birkat Hamazon, even if he concluded after nightfall. In Birkat Hamazon, "Magdil" is said, not "Migdol." Women who chose to say Hallel do not recite the Beracha.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

Ha'adamah on broth??! What bracha on olive oil?! Lamp oil in Morocco!!! Halachot of Brachot for Kriat HaTorah Torah Learning Q&A!!! Shehakol on Garinim story

In this episode Rabbi Shalom Rosner discusses the Halachot of Personal Care on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 00:53 Discussion on Shearing03:12 Cutting Nails on Shabbat14:38 Removing Hair on Shabbat16:21 Bris Mila and Shabbat18:55 Prohibition of Hair Removal on Shabbos18:58 Combing Hair on Shabbos: Rules and Exceptions21:39 Warnings and Common Misconceptions25:17 Special Considerations for Women27:39 Braiding and Parting Hair on Shabbos33:26 Conclusion and Upcoming Topics

This weeks shiur has been sponsored by Yonatees Custom Printing. For high quality embroidery and screen printing head over to yonatees.com/custom to start your order.In this episode Rabbi Shalom Rosner discusses the Halachot of Personal Care on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 01:54 Washing a Baby on Shabbat02:32 Discussion on Bris Milah and Washing09:36 Using Soap on Shabbat19:18 Understanding Liquid Use on Shabbos22:34 Towel Usage on Shabbos27:57 Concerns About Wringing Towels32:13 Drying Hair on Shabbos35:53 Concluding Thoughts and Yom Tov Discussion

This weeks shiur has been anonymously sponsored in honor of the wedding of Yehoshua and Talya Rosner. Yehoshua, the son of Tzurba Hilchot Shabbat Maggid Shiur Rabbi Shalom Rosner and an IDF reservist who has served over 200 days in miluim since Oct 7th. Mazel tov and thank you for your dedication to the land of Israel.In this episode Rabbi Shalom Rosner discusses the Halachot of Personal Care on Shabbat. Follow along using Tzurba Volume 20Tzurba 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 SeriesChapters00:00 Introduction 01:01 Overview of Volume 2001:50 Personal Hygiene on Shabbat03:35 Halachic Discussions on Bathing04:28 Rabbinic Opinions and Interpretations13:14 Practical Applications19:00 Understanding Shvus D'shvus19:58 Discussion on Washing and Carrying Water21:55 Hot Water on Shabbos25:32 Cold Water and Bathing Customs31:37 Mikvah on Shabbos37:03 Concluding Thoughts and Future Topics

The Shulhan Aruch, in Siman 6, delineates the Halachot of "Asher Yasar"-the Beracha recited after using the facilities. The Shulhan Aruch, which as a rule is a code of law, makes a rare exception and not only presents the Halachot of the Beracha, but also offers interpretations of its text as well. This indicates that the Beracha is of supreme importance, and Maran wanted to insure that the reader would also recite it with proper Kavana. Maran offers three interpretations of the first phrase of the Beracha: "Asher Yasar Et Ha'Adam B'Hochma-Who created humans with wisdom." First, "B'Hochma-With Wisdom" connotes that Hashem made the human body in a wondrous way, which he explains with the analogy of a balloon, which only holds the air inside if it remains whole. If punctured, the balloon loses its air. Yet the human body contains air in the lungs, despite the many holes in the body. This is the magical wisdom and the wonder of Hashem's creation, which we see every day, but rarely pay attention to. The second interpretation is that "wisdom" refers to wise sequence in which Hashem created man. First he created the world, with the vegetation and animal to serve as a food chain for humans, and only once the "table was set" did he create man, at the end of the sixth day. The third interpretation of the Shulhan Aruch is that the wisdom in the creation of man refers to the amazing human biology. From the respiratory system to the neurological system to the digestive system-they are all so intricate and detailed. Professors of biology can devote their entire lives just to studying one specific system. One doctor of pediatric neurology once said that he had studied the brain for over fifty years, and science has only barely scratched the surface of the unknown potential of the brain. This is the praise of the Asher Yasar. There is additional interpretation brought by Rabbi Mordechai HaCohen of Tsfat, one of the Arizal's disciples. One of the greatest spiritual and moral challenges of the human being is overcoming his ego. When untamed, the ego leads to arrogance and promotes the Yesser HaRah. On the other hand, humility leads to the greatest accomplishments, for example, Moshe Rabbenu, was the humblest of all men. Moshe said about himself, "Va'Anachnu Mah? -What are we worth, when compared to God?" The Beracha of "Asher Yasar" enables one to humble himself, because it forces him to contemplate his lowly nature as demonstrated by the fact that he can't go more than a few hours without having to relieve himself. When considering that he has all these wastes in his body that must be expelled, how arrogant can he become, knowing his limitations? Thus, the Hochmah-wisdom is to be humble, as conveyed by the word "Hochmah" whose letters can be rearranged to spell "Koach Mah"-meaning, "What power do I have?" just as Moshe said "Va'Anachnu Mah"- "what are worth?"

Halachot of Kriat HaTorah turned to Parsha Q&A… Why do we need to read 10 Psukim on Mon/Thurs??!! Gedolim stories… Mashiach is here??!!! Skipped a word, take out Torah AGAIN!!! Shneim Mikrah Hak!!

The accepted custom is to recite the Beracha of "She'ha'kol" over coffee, and this is, of course, the Halacha. Interestingly, however, there is considerable discussion among the Poskim as to why this should be the case. The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) was of the opinion that if a fruit is boiled, the Beracha over the liquid is "Ha'etz," like the fruit itself. Seemingly, this should apply to coffee, which is produced by boiling coffee beans that grow on trees. And even the Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310), who disputes the Rosh's ruling, concedes that if this is the primary use of the fruit – to boil it and drink the liquid – then the Beracha over the liquid is "Ha'etz." Clearly, the primary method of consuming coffee beans is by producing coffee, and so even according to the Rashba, there is reason to believe that the Beracha over coffee should be "Ha'etz." As mentioned, common practice is to recite "She'ha'kol" over coffee, but the Poskim establish that the possibility of the proper Beracha being "Ha'etz" has certain implications. Namely, if a person mistakenly recited "Boreh Peri Ha'etz" over a cup of coffee, he has fulfilled his obligation, and does not then recite "She'ha'kol." Hacham Ovadia Yosef added that this is true also if one mistakenly recited "Ha'adama" over coffee. He brought a view that a tree which produces fruit already within its first year does not have the Halachic status of a "tree" with respect to Berachot, and thus the Beracha over its fruit is "Ha'adama," and not "Ha'etz." The coffee bean tree produces the beans within its first year, and so there is room to argue that the Beracha over coffee is "Ha'adama." Therefore, if one recited "Ha'adama" over a cup of coffee, he has fulfilled his obligation and does not then recite "She'ha'kol." Another practical application of this discussion is a case of one who eats a fruit together with coffee, as often happens at dessert. If one recites "Ha'etz" over the fruit before drinking the coffee, then the coffee might be covered by this Beracha, and, as such, one would not then recite "She'ha'kol" over the coffee, given the uncertainty as to whether it still requires a Beracha. Therefore, Hacham Ovadia Yosef advised that if one eats a fruit with coffee, he should have specific intention while reciting the Beracha over the fruit that the Beracha should not cover the coffee. If he does not have this intention, then he does not then recite a Beracha over the coffee, as the coffee might have been covered by the Beracha recited over the fruit. This discussion demonstrates that when it comes to Berachot, we must be aware not only of which Beracha should be recited over a given food item, but also which Berachot would cover the food after the fact if they are recited, as this, too, is a significant factor in regard to the Halachot of Berachot. Summary: Although it is accepted to recite "She'ha'kol" over coffee, it could be argued that the proper Beracha is "Ha'etz." Therefore, if one mistakenly recited "Ha'etz" over coffee, he does not then recite "She'ha'kol." And, if one is eating a fruit with his coffee, he should have specific intention that the Beracha recited over the fruit does not cover the coffee, and if he does not have this intention, he does not then recite a Beracha over the coffee.

When the first days of Sukkot fall on Thursday and Friday, one must ensure to prepare an Erub Tabshilin on Wednesday, before the onset of Yom Tob, to allow cooking on Friday for Shabbat. The women's obligation of Hadlakat Nerot (candle lighting) applies on the first two nights of Sukkot, just as on Friday night. On Wednesday night, the first night of Sukkot, the woman lights candles before sundown, at the time printed in the calendars, similar to the candle lighting on Friday afternoon, and she recites the Beracha "Le'hadlik Ner Shel Yom Tob." On Thursday night, the second night of Yom Tob, she lights candles – with the same Beracha – when the husband returns home from the synagogue. These candles must be lit from an existing flame. On Friday afternoon, she lights Shabbat candles before sundown, from an existing flame, reciting the usual Beracha of "Le'hadlik Ner Shel Shabbat." On the first night of Sukkot, one must, of course, recite Kiddush and eat the meal in the Sukka, weather permitting. There is a Torah obligation to eat at least a Ke'besa (approx. 2 oz.) of bread in the Sukka on the first night of Sukkot. When one fulfills this Misva, he should have in mind that he eats to fulfill the Torah's command and that the Sukka commemorates the Exodus from Egypt and the seven "clouds of glory" with which God surrounded Beneh Yisrael as they traveled through the wilderness. According to some authorities, this intention is mandatory and indispensable for the fulfillment of the Misva. One must therefore ensure to have this in mind before he eats in the Sukka. The sequence for the recitation of Kiddush on the first night of Sukkot is as follows: "Boreh Peri Ha'gefen," "Baruch Ata…Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zemanim," "Le'sheb Ba'sukka," "She'hehiyanu." After one recites "Shehehiyanu," everyone sits down and the Kiddush cup is passed around for everyone to drink. It is important that everyone sits in the Sukka after Kiddush, as it is through sitting that one fulfills the Misva.

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours. The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon). While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise. Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying. Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning? It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah? The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot. Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot. Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva. Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

Normally, when we recite Habdala on Mosa'eh Yom Kippur, we recite the Beracha of "Boreh Me'oreh Ha'esh" over a "Ner She'shabat" – a candle which had been burning since before Yom Kippur. We light a 26-hour candle before the onset of Yom Kippur, and then use that flame for the Beracha of "Esh" during Habdala after Yom Kippur. This practice is followed even when Yom Kippur falls on Shabbat. Despite the fact that on Mosa'eh Shabbat we generally light a new flame to commemorate the discovery of fire by Adam Harishon, nevertheless, when Mosa'eh Shabbat is also Mosa'eh Yom Kippur, we use a preexisting flame. However, Hacham Ovadia Yosef rules that if one does not have access to a "Ner She'shabbat" when Mosa'eh Yom Kippur is also Mosa'eh Shabbat, then he may recite the Beracha of "Esh" over a new flame. And thus although one should use a "Ner She'shabat" like on an ordinary Mosa'eh Yom Kippur, if one does not have access to such a flame – which often happens – he may light a new fire and use that flame for Habdala. This ruling appears in Hazon Ovadia (p. 384), Yehave Da'at (1:63), and Yalkut Yosef (p. 423; listen to audio recording for precise citation). Besamim are not used in Habdala on Mosa'eh Yom Kippur, even when it falls on Mosa'eh Shabbat. Although we generally use Besamim in Habdala on Mosa'eh Shabbat, this is not the case when it is also Mosa'eh Yom Kippur. Hacham Ovadia Yosef writes that it is preferable to make a Beracha over Besamim and smell them after reciting Habdala and drinking the wine, but this should not be done as part of Habdala. One may not eat on Mosa'eh Yom Kippur before reciting or hearing Habdala. Even once it has become dark and Yom Kippur has ended, one may not eat before Habdala. Although the other prohibitions of Yom Kippur no longer apply once it has become dark – such as bathing, wearing leather shoes and applying creams – eating and drinking remain forbidden until Habdala. However, somebody who is very thirsty may drink water before Habdala (even if he has yet to recite Arbit), just as on Mosa'eh Shabbat. A woman whose husband has not yet returned from the synagogue after Yom Kippur may recite Habdala so she can eat. If one has access to a preexisting flame, but it will take time for somebody to bring it, he may recite Habdala without the Beracha of "Esh" so he can eat, and then recite the Beracha of "Esh" later, when the flame arrives. Summary: When Yom Kippur falls on Shabbat, the Habdala recited after Yom Kippur is the same as Habdala on an ordinary Mosa'eh Yom Kippur – Besamim are not used, and the Beracha of "Esh" is recited specifically over a fire that had been lit before Yom Kippur. However, when Mosa'eh Yom Kippur is also Mosa'eh Shabbat, one who does not have a candle that was lit before Yom Kippur may recite the Beracha over a new flame. Once Yom Kippur ends, all the activities forbidden on Yom Kippur become permissible, except for eating and drinking, which remain forbidden until Habdala, though one who is very thirsty may drink water before Habdala. A woman may recite Habdala before her husband returns from the synagogue so she can eat.