Podcasts about halachot

A well-established Halacha forbids partaking of milk or dairy products within six hours after one has eaten meat (Shulhan Aruch, Yoreh De'a 89:1). The authorities address a situation where a person forgot that he had eaten meat within the previous six hours and prepares to eat a dairy food, such a cheese. Immediately after reciting the Beracha over the cheese, but before taking the first bite, he remembers that it is forbidden for him to eat cheese because he had recently partaken of meat. What should a person do in such a situation?Instinctively, one might argue that a person in this case should eat a piece of the cheese so that the Beracha he recited would not constitute a "Beracha Le'vatala" – a "wasted" Beracha. Even though he will have transgressed the Rabbinic enactment forbidding the consumption of cheese within six hours of eating meat, it is perhaps preferable to violate this prohibition to avoid violating the more grievous prohibition of "Beracha Le'vatala." In truth, however, partaking of the cheese might not achieve the desired goal of legitimizing the Beracha. When a person eats food that Halacha forbids for consumption, he does not recite a Beracha before eating, and if he does recite a Beracha, it is considered a "Beracha Le'vatala." According to the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), this Halacha applies even when eating foods that are permissible by Torah but forbidden by force of Rabbinic enactment. In our case, then, if one eats the cheese his Beracha will nevertheless be deemed a "Beracha Le'vatala," as it was recited over forbidden food.Hacham Ovadia Yosef discusses this question in his work Yehaveh Da'at (vol. 4, 41), and rules that a person this case should, in fact, eat a piece of the cheese. He arrives at this ruling based on a "Sefek Sefeka," or "double doubt"; meaning, two questionable Halachot are at stake in this situation. Firstly, the Tosafists (Medieval school of French and Germany Talmud scholars) held that one who eats meat may partake of dairy foods once he has recited "Birkat Ha'mazon" and thus concluded the meat meal. In their view, one is not required to wait six hours after eating meat before eating dairy foods, and so long as the meat meal was formally concluded through the recitation of "Birkat Ha'mazon," he may eat dairy foods. Secondly, the Ra'avad (Rabbi Avraham Ben David of Posquieres, 1120-1350) was of the opinion that one does, in fact, recite a Beracha over forbidden food that he eats. Thus, although the Shulhan Aruch does not follow these two views, they result in a "Sefek Sefeka" in that two questionable assumptions must be made for us to consider the Beracha recited over the cheese a "Beracha Le'vatala." Hence, Hacham Ovadia rules that in this case one should eat a piece of cheese in order that his Beracha should not be considered a "wasted" Beracha.Although Rabbi Moshe Halevi (Israel, 1961-2001) disputes this ruling (Birkat Hashem, vol. 2, p. 82), a person who finds himself in this situation should follow the ruling of Hacham Ovadia Yosef and eat a piece of the cheese.Summary: If a person planned to eat cheese (or any other dairy product) within six hours of having eaten meat, and immediately after reciting the Beracha he recalled that he had recently eaten meat, he should take a bite of the cheese so that the Beracha will not be considered a "Beracha Le"vatala."

The Halachic authorities debate the question as to whether a woman may pray Minha on Friday afternoon after she lit the Shabbat candles. Ideally, a woman who normally recites Minha every day should recite Minha on Friday afternoon before she lights the Shabbat candles. Lighting the Shabbat candles constitutes the formal acceptance of Shabbat, and so Minha, which is a weekday prayer, should be recited prior to candle lighting. The case under discussion is where a woman who normally prays Minha every day forgot to recite the prayer before lighting the Shabbat candles on Friday afternoon. Assuming the sun has not set, and thus the time for Minha has not passed, may she still recite Minha, or is it too late for her to pray Minha, since she has already accepted the onset of Shabbat?The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules that a woman may not pray Minha once she lit the Shabbat candles and accepted Shabbat. This is also the position of the Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 263 (Se'if Katan 43). Hacham Ovadia Yosef, however, disagrees, and allows a woman to recite Minha in this case. His primary argument relates to a distinction between an individual's formal acceptance of Shabbat, and that of a congregation. When a congregation accepts Shabbat in the synagogue, such as by declaring "Bo'i Kalla" in the Kabbalat Shabbat service, this constitutes a definitive acceptance with respect to all Halachot. An individual's acceptance of Shabbat, however, as in the case of a woman lighting the Shabbat candles, is not absolute. Under certain circumstances, such as when a woman forgot to recite Minha before candle lighting, she may consider Shabbat as having not yet begun, and may thus recite Minha.Additionally, Hacham Ovadia notes, the weekday Amida recited at Minha on Friday afternoon is not necessarily at odds with the observance of Shabbat. Fundamentally, the weekday Amida may be recited even on Shabbat. The Sages formulated a different, briefer Amida prayer for Shabbat in order not to overburden us with a lengthy prayer service on Shabbat, but essentially, the weekday Amida is appropriate for Shabbat, as well. Therefore, in the case of a woman who forgot to recite Minha before candle lighting, she still has the opportunity to recite Minha after candle lighting, even though she has already accepted Shabbat.Summary: A woman who generally recites Minha should recite the prayer on Friday afternoon before candle lighting. Nevertheless, if she forgot to pray Minha before candle lighting, she may recite it afterward (assuming, of course, that she remembers before sunset).

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The Halacha states that the Beracha of Hagefen, recited on wine or grape juice, exempts all other beverages that one is drinking. Just as Hamosi covers all foods, Hagefen covers all beverages.However, there is a disagreement how much wine must be consumed in order for the Beracha of Hagefen to exempt the other beverages. Some hold that even a minute amount of wine empowers the Beracha to include everything. Others hold that one must drink a "Revi'it" (86 cc) for the Beracha to exempt other drinks. The Halacha Berura explains that in a case of doubt or disagreement, the Halacha is in accordance with the lenient position. Therefore, if one did not drink a "Revi'it" of wine, he should not recite a separate Beracha of Shehakol on the other drinks. However, one should avoid this debacle in the first place by drinking a "Revi'it." There is an additional Halacha that mandates reciting Berachot in the proper sequence. The more specific Beracha precedes the more general Beracha. For example, Ha'etz and Ha'adama precede Shehakol. Based on these two Halachot, there seems to be a problem with the common practice at a Shul Kiddush. In some communities, the Rabbi makes Kiddush and the congregation stands around holding little cups of wine. Based on the Rabbi's Beracha they (legitimately) drink their wine. However, they drank less than a Revi'it, and therefore, if they want to drink another beverage, they have put themselves into a dilemma whether the Hagefen exempted the Beracha of Shehakol on the other beverages. The fact that the rabbi drank a Revi'it does not help them. In some places, people hold little glasses of liquor and fulfil Kiddush by listening to the Rabbi make Kiddush on wine. After answering Amen, they say a Shehakol on the liquor. This is problematic since they have deviated from the proper sequence of Berachot. How can they say Shehakol before making the more specific Berachot on the other food they intend to eat at the Kiddush? The Shehakol they made was not the Misva of Kiddush; they fulfilled Kiddush with the Rabbi.Therefore, the best practice at a Kiddush is to listen to the Rabbi's Kiddush, without holding a little glass of wine or liquor. It is perfectly acceptable to fulfil the Misva in this way, since there is no need to drink from personal glasses when hearing Kiddush. This way, Halachic uncertainty and compromise are avoided.SUMMARYOne should avoid drinking less than a Revi'it of wine if he then intends to drink other beverages. Therefore, at a Shul Kiddush, it is best to listen to the Rabbi's Kiddush without holding little glasses of wine or liquor.

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The general rule is that a more specific Beracha precedes a general Beracha. For example, the Shulhan Aruch (211:3) states that the Beracha of Ha'etz precedes the Beracha of Shehakol, since Ha'etz refers specifically to the fruit of the tree, whereas Shehakol literally means everything. In the same vein, Ha'adama, referring to vegetables, also preceded Shehakol. There is a Hebrew acronym, known as "MaGA ESh"-which literally means "touching fire," but actually, it lists the proper sequence for reciting the various Berachot: Hamosi, Mezonot, Gefen, Etz, Adama and Shehakol.Nevertheless, this rule of thumb is limited, as there are many exceptions to this list. Therefore, one must study the Halachot. For example, Maran (211:3) rules that there is no preferred order when deciding whether to recite the Beracha of Ha'etz or Ha'adama, whereas the "MaGA ESh" would require first reciting the Beracha of Ha'etz. Even though Maran also brings an opinion that it is preferred to first say the Ha'etz, that is not the Halacha.SUMMARYThe Berachot Ha'etz and Ha'adama always precede the Beracha of Shehakol. There is no preferred order between the Beracha of Ha'etz and Ha'adama.

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⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

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***We ask our iTorah followers to support the ZION CHILDREN'S ORPHANAGE OF JERUSALEM. Zion Orphanage, founded in 1899 in Jerusalem, is the world's oldest continuously running Jewish orphanage and is a recognized leader in orphan care. At their campus in central Jerusalem, they provide 180 disadvantaged and homeless youth, ages 8-22, with the warmth and care of a loving family. They are proud to count some of Israel's brightest and best among their alumni: Knesset members, business leaders, and renowned professionals.Please support this wonderful institution: www.zionorphanage.com **The Poskim discuss whether the Beracha of Hamosi exempts ice cream served during the meal from the Beracha of Shehakol. This depends on whether ice cream is classified as a food or a beverage. If it is a food, then it is not a food normally eaten as part of a meal, and a separate Beracha must be recited. However, if ice cream were considered a liquid beverage, then it would be covered by the Hamosi, which exempts all beverages (except for wine). Hacham Bension distinguished between different types of ice creams. He classified dairy ice cream made from milk, and sherbets made from eggs as food, whereas sorbets and ices he considered liquids. Hacham Ovadia disagreed and ruled that all ice creams are considered liquids. It would seem to follow that all ice cream would be covered by Hamosi, like other beverages. Nevertheless, this is not so. Hacham Ovadia holds that Hamosi only exempts beverages normally served as part of the meal. Ice cream is not a regular part of a meal, and is not covered by the Hamosi, even though it is a beverage. Hacham Ovadia's children disagree as to their father's personal practice on this matter. Hacham Yishak said that Hacham Ovadia would recite a Shehakol on ice cream during the meal, whereas Hacham David said that he would avoid a Safek Berachot (uncertainty in the Halachot of Berachot) and refrain from eating ice cream until after Birkat Hamazon. The best practice is to avoid the debacle and recite a Shehakol on something else or wait until after Birkat Hamazon to eat the ice cream.The disagreements are only with regard to Hamosi exempting the ice cream. However, all agree that if one made a Boreh Pri Hagefen and drank the wine that no Beracha is necessary on the ice cream. Hagefen exempts all beverages, even ice cream. Therefore, if one made Kiddush Friday night and drank the wine, he would not recite Shehakol on ice cream served during the meal.SUMMARYTo avoid uncertainty, one should wait until after Birkat Hamazon to eat ice cream, unless he drank wine during the meal, which would certainly exempt the ice cream from a Beracha.

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⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

Rabeinu teaches us that the days of Chanukah are days of giving thanks to G-d, and these days of thanksgiving represent the delights of the World to Come. The more we give thanks and praise and know G-d, the more we are close to Him…Rabeinu then proves how all these above mentioned concepts are connected to the study of Halachot-the Jewish laws and how halachot represent the moment a person is relieved from distress and allows his blood to flow properly again, getting rid of the heart's pressure…Rabeinu also teaches us about how giving birth and giving charity to Torah scholars also is an aspect of Toda-Halacha. This lesson also mentions how we reveal the light of truth within speech, the different categories of speech, the relationship between prayer, Torah, and matches/soulmates, how Lashon Hakodesh perfects speech, how one draws down happiness, bringing the holiness of Shabbat into the 6 days of the week, and Chanukah!

Rabeinu teaches us that the days of Chanukah are days of giving thanks to G-d, and these days of thanksgiving represent the delights of the World to Come. The more we give thanks and praise and know G-d, the more we are close to Him…Rabeinu then proves how all these above mentioned concepts are connected to the study of Halachot-the Jewish laws and how halachot represent the moment a person is relieved from distress and allows his blood to flow properly again, getting rid of the heart's pressure…Rabeinu also teaches us about how giving birth and giving charity to Torah scholars also is an aspect of Toda-Halacha. This lesson also mentions how we reveal the light of truth within speech, the different categories of speech, the relationship between prayer, Torah, and matches/soulmates, how Lashon Hakodesh perfects speech, how one draws down happiness, bringing the holiness of Shabbat into the 6 days of the week, women who are having difficulty in childbirth, and Chanukah!

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

Rabeinu teaches us that the days of Chanukah are days of giving thanks to G-d, and these days of thanksgiving represent the delights of the World to Come. The more we give thanks and praise and know G-d, the more we are close to Him…Rabeinu then proves how all these above mentioned concepts are connected to the study of Halachot-the Jewish laws and how halachot represent the moment a person is relieved from distress and allows his blood to flow properly again, getting rid of the heart's pressure…Rabeinu also teaches us about how giving birth and giving charity to Torah scholars also is an aspect of Toda-Halacha. This lesson also mentions how we reveal the light of truth within speech, the different categories of speech, the relationship between prayer, Torah, and matches/soulmates, how Lashon Hakodesh perfects speech, how one draws down happiness, bringing the holiness of Shabbat into the 6 days of the week, and Chanukah!

Women have a special connection to Chanukah. The Shulhan Aruch (siman 670) brings down a custom that women do not engage in melacha activity while the Chanukah candles are burning. This refers to the first half hour after lighting, which is the primary misva. This minhag is also quoted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in parashat Vayeishev, Hacham Ovadia and Hacham Ben Sion Abba Shaul (Israel, 1923-1998). The primary melacha that should be refrained from is laundry. This includes drying the laundry, weaving, sewing and needlepoint. It is permissible for women to bake, cook and fry. Washing dishes is also permissible. Furthermore, Hacham Ovadia writes in Chazon Ovadia that it is permissible for them to write during the half hour period. Hacham Ben Sion was asked whether women are allowed to activate a washing machine during the first half hour. He tends to be lenient, but then he writes that since the custom applies for only one half hour, it is better to refrain.According to the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), the reason for the custom is to prevent women from using the light of the candles, which is prohibited. Refraining from melacha serves as a reminder to abstain from their light. The Ben Ish Hai presents a different reason according to the Kabballah. Rav Haim Palachi (Turkey, 1788-1869) cites a different custom, according to which, women were careful not to work the entire first and eighth day of Chanukah. Hacham Ben Senyar, in his sefer Ner Sion (Ch.3, Halacha 29), writes that women should wear special clothes on Chanukah, like they wear on Rosh Hodesh and Purim. He adds that if they have gold jewelry, they should wear it during these days. Obviously, women must still be careful about the laws of modesty when dressing up. He cites the Pele Yoetz who promises that a woman who is careful about modesty merits to have upright and holy children, and will reach a ripe old age in health and happiness. Finally, the Ben Ish Hai brings down a minhag told to him by Rav Eliyahu Mani: It was a custom of women, if, G-d forbid, they found themselves in a dangerous situation, to vow to refrain from melacha on Chanukah for one or two days; and in that merit they should get saved from harm. This clearly still applies today. SUMMARY:1. The custom is for women to refrain from doing laundry during the first half hour after candle lighting for all eight days of Chanukah.2. It is permissible for women to cook and write during this period.3. It is appropriate for women to wear nice clothing and jewelry during Chanukah, within the guidelines of modesty.

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⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

When discussing the laws of the Hanukah candles, we must address three issues: 1) the proper time for the lighting; 2) the proper place where the candles should be lit; 3) the procedure for the lighting.The preferred time for lighting the Hanukah candles is fifteen minutes after sundown. This time of year, sunset occurs at approximately 4:30pm, and so one should preferably light the Hanukah candles at 4:45pm. If one is able to come home from work to light at this time, he should do so. If not, then the candles may be lit later. It must be emphasized, however, than on Sunday, for example, when most people do not have to work, the candles should be lit at the ideal time even if on weekdays this is not possible. A person should not assume that since on workdays he lights at 8pm he can or should light at that time on Sunday, as well. According to some Poskim, lighting later than the preferred time is allowed only on the level of "Bedi'abad" ("after the fact"), and therefore every reasonable effort must be made to light at that time. Even if one cannot light at that time on weekdays, he should certainly do so on Sunday.Ideally, the candles should be lit outside by the doorway to one's home, on the side opposite the Mezuzah. The practice to light indoors was begun because it became dangerous to light outside, where the candles would be seen by hostile gentiles. Nowadays, thank God, this danger no longer exists in most areas, and therefore it is preferable, if one can, to light outside the front door, using a special glass box to protect the candles from the wind. The Mezuzah is situated on the right side of the doorway (when one enters the house), and the Menorah should thus be placed on the left side. When one stands in the middle wearing Sisit, he is surrounded by Misvot, which has a very significant spiritual effect.The more conventional practice, however, is to light indoors, and this is the practice of even many great Torah leaders, and there is certainly a legitimate Halachic basis for this custom of lighting indoors by a window that faces the public domain.On the first night of Hanukah, one lights the rightmost candle on the Menorah, and then on each subsequent night one adds a candle to the left. The lighting is done from the leftmost candle rightward (the direction of writing English).Before lighting the Hanukah candles, one recites two Berachot: "Le'hadlik Ner Hanukah," and "She'asa Nissim La'abotenu Bayamim Ha'hem Ba'zman Ha'zeh." On the first night, we add a third Beracha – "Shehehiyanu." It should be emphasized that the custom of the Sepharadim is to recite for the first Beracha the text of "Le'hadlik Ner Hanukah," and not "Le'hadlik Ner Shel Hanukah." This Beracha differs from the Beracha recited over the Shabbat candles, when we indeed include the word "Shel" ("Le'hadlik Ner Shel Shabbat"). Sepharadim should thus recite "Le'hadlik Ner Hanukah," and not "Le'hadlik Ner Shel Hanukah."This first Beracha contains thirteen words, which correspond to God's thirteen attributes of mercy. When reciting this Beracha, one should try to have in mind that each word represents the corresponding attribute. "Baruch" corresponds to "Kel"; "Ata" corresponds to "Rahum"; "Hashem" to "Hanun"; "Elokenu" to "Erech"; "Melech" to "Apayim"; "Ha'olam" to "Rab Hesed"; "Asher" to "Ve'emet"; "Kideshanu" to "Noser Hesed"; "Be'misvotav" to "La'alafim"; "Ve'sivanu" to "Noseh Avon"; and the three words of "Le'hadlik Ner Hanukah" correspond to the attributes "Va'fesha," "Ve'hata'a" and "Ve'nakeh." More importantly, even if one cannot have these detailed intentions, he should certainly recite the Berachot slowly and concentrate on the plain meaning of the words.One should not begin lighting the candles until after he has completed reciting all the Berachot. As soon as one lights the first candle, he should recite "Ha'nerot Halalu." One should not begin reciting "Ha'nerot Halalu" before the first candle is lit, but he does not have to wait until the other candles are lit. After "Ha'nerot Halalu," it is customary to recite the Psalms of "La'menase'ah Bi'nginot Mizmor Shir" and "Mizmor Shir Hanukat Ha'bayit Le'David," followed by the song of "Maoz Sur." Thereafter, it is customary to recite seven times the chapter of "Vi'hi Noam…Yoseb Be'seter"; the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) writes that this recitation is a powerful Segula ("charm") for protection.It is proper after lighting the Hanukah candles to pray for one's and one's children's success in Torah learning and religious observance. We light a total of 36 candles over the course of Hanukah, which correspond to the 36 tractates of the Talmud. When we light each candle, we should pray for success in our efforts to master the corresponding Masechet. Furthermore, it is proper to spend some moments gazing at the Hanukah candles after the lighting; one should not simply light and then walk away. Although it is forbidden to make personal use of the light of the Hanukah candles, one should spend a few moments looking at the light, as it is invested with special spiritual power that is capable of elevating the soul.Finally, we must emphasize the unique importance of this Misva of Hanukah candle lighting. The Jewish people were given a total of 620 Misvot – 613 that are in the Torah, and seven which were enacted by our Sages. Hanukah candles is the final of the seven Misvot established by Hazal, and it is therefore represented by the word "Keter" ("crown"), which has the numerical value of 620. The Misva of the Hanukah lights is the "crown" of all the Misvot, which yields profound effects both in this world and in the upper worlds. In fact, there are some Sadikim who immerse in the Mikveh before lighting the Hanukah candles. We must therefore prepare for this Misva accordingly, with the proper vigor and enthusiasm, and ensure to perform the Misva in strict accordance with all the relevant Halachot and customs.

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

⚖️ Halacha du Daf Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

The Halachot of Hatmana touch on may practical issues. One example discussed by the poskim is warming a baby bottle by immersing it in a bowl of hot water. Since the hot water is a Keli Sheni, there is no issue of Bishul (Cooking). The question is does the fact that the bottle is "insulated" and surrounded by the hot water present a problem of Hatmana.Clearly, the hot water is not considered Mosif Hevel, heat generating insulating; the water temperature is constantly dropping. Nonetheless, Hatmana on Shabbat is prohibited even with non- heat generating substances. Nevertheless, Hacham Ovadia permits fully immersing the bottle in the Keli Sheni. This leniency is based on the ruling of Maran (Orah Chayim 318:13, 257:6) that insulating cold items, such as the bottle, is less problematic than insulating hot items. This is also the opinion of the Eliya Raba (Commentary on the Shulhan Aruch by R. Eliyahu Spira, Prague, 1660–1712) and the Zera Emet Halachic work by R. Yishmael HaKohen 18th Century Italy) who quotes from Rishonim such as the Riaz. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) disagrees and takes into account the stricter opinion of the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933 in siman 258), the Taz (Rabbi David Segal, Poland, 1586-1667), and the Rashba. Hacham Ben Sion concludes that it is forbidden to fully submerge the bottle. It is permitted to put the bottle in hot water, only if part of the bottle remains above the surface. That way, it is only considered a Hatmana B'Miktzat, a partial insulation. While one can rely on the leniency of Hacham Ovadia, nevertheless, it is preferable to adopt the ruling of Hacham Ben Sion, as it is not difficult to insure that the upper edge of the bottle remains above the surface.SUMMARY:It is permissible to immerse a cold baby bottle in hot water of a Keli Sheni. Preferably, part of the bottle should remain out of the water.