Podcasts about Katan

Shiur given by Rabbi Bezalel Rudinsky on Halacha Special. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Chanuka. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Chanuka. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Chanuka. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Pourquoi les Séfarades ne font pas la bénédiction sur le Tzitzit Katan by Rav David Touitou

Where does authentic simcha come from?

https://www.torahrecordings.com/likutei-sichos/026/012_001

The Joy We Learn from Purim Katan: Concluding Orach Chaim with “Tov Leiv Mishteh Tamid”

The special level of joy on the day of Purim Katan

The special level of joy on the day of Purim Katan

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

The Non-Observed Holiday

The Non-Observed Holiday

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Shiur given by Rabbi Bezalel Rudinsky on Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

The Mishnah teaches that *hakol chayavin b'ri'iyah… chutz mei'cheresh shoteh v'katan.* But what does that mean for mitzvos *lo sa'aseh*? Are they completely exempt, or do we treat their actions differently? In this episode we'll look at how the Gemara frames the issue — *chiyuv cheresh shoteh v'katan b'mitzvos lo ta'aseh* — and how the Rishonim understand whether there's an *onesh* or not. Do their actions count as a ma'aseh? Is there any punishment or consequence? We'll explore the sugya step by step, keeping the questions open: are they totally *patur*, or is there a nuance between *aseh* and *lo sa'aseh*? Join us as we unpack this classic halachic discussion.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Moed Katan 29a: קטן שהגדיל ודין תשלומין בהבדלה

Moed Katan 28a: מזל לישראל

Moed Katan 28b: גדר מצות שמחת יום טוב

Moed Katan 27b: גדר חיוב סעודת הבראה

Podcast Description: If a burial begins right before sunset but isn't finished until after, what's the mourner's status? Aninus means they're exempt from davening, while shiva only starts after the burial is complete. But once the casket is covered with earth, many poskim say the mourner may already daven — even before shiva has begun. This episode explores that critical difference.

Do we still tear keriah when seeing Yerushalayim today? What about when standing at the Kosel or looking toward Har HaBayis? In this episode, we break down the halacha step by step. We'll explain the debate among the poskim about Yerushalayim itself, the obligation everyone agrees to when seeing the Makom HaMikdash, and the question of whether tearing at the Kosel fulfills the mitzvah. A clear and practical guide to an emotional mitzvah many people wonder about.

Is Lag BaOmer a day of joy or sadness? We explore the Chasam Sofer's perspective on the yahrzeits of tzadikim and what it teaches us about how to view this unique day.

Episode Description:Eliyahu HaNavi's fiery ascent into heaven left behind more than a legacy—it sparked a halachic mystery. When a man transforms into a malach, what becomes of his marriage? Could his wife have remarried, or was she bound forever? In this episode, we explore a fascinating debate among the poskim, who wrestle with the question of Eliyahu's unique status: was he considered alive, was he considered dead, or had he entered an entirely new category beyond human definition? The discussion opens a window into the intersection of halacha, aggadah, and the eternal mysteries of Eliyahu HaNavi's mission.

Moed Katan 25a: מהחייב של איסורי אבילות

Moed Katan 24b: דברים שבצנעא ביום טוב

Moed Katan 23b: גדר דברכת הנהנין

In this episode, we explore whether an avel (mourner) may leave his house during shiva. Can he go elsewhere to sleep? What about traveling in a car versus walking in a public place? We trace the halachic foundation of this prohibition—rooted in the idea that it is not appropriate for a mourner to mingle with many people—and explain the distinctions between different types of leaving. Clear sources and reasoning help us understand the balance between private mourning and public presence.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Special. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

A deep dive into the halachic concept of Shiur Ge'arah — the “measure of reprimand” in aveilus. We explore whether a mourner truly needs to be rebuked by friends before taking a haircut, or if time itself sets the limit. Featuring the Igros Moshe's foundational yesod on the sugya, we unpack the classic dispute among poskim and the practical minhag of waiting three months.

If a relative passes away and the burial is postponed because the body is being flown to Israel, when does shivah actually begin? In this episode, we analyze the halachic debate, focusing on the Igros Moshe's psak and the underlying principles of whether aveilus follows the time of when they leave the body or the moment of kevurah.

Moed Katan 21b: גדר מצות איילות ואיסורי אבילות

Moed Katan 21a: אבל אסור בתלמוד תורה גדר הדין

Moed Katan 20b: שמועה קרובה גדר המחייב

Moed Katan 19b: Tefilin on Chol Hamoed Part 2

Moed Katan 19a: Tefillin on Chol HaMoed Part 1

Moed Katan 20a: When does Shiva end on the 7th day?

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory.#jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding #elul

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שמואל אומר במועד קטן: "הלכה כדברי המיקל באבל." אבל אם אבלות היא רק מדרבנן – מדוע צריך כלל מיוחד? הרי כל ספק דרבנן לקולא! מה שונה אבלות שחז״ל הדגישו בה כלל של הקלה? בפרק הזה נעלה את השאלה ונראה את ביאורם של המפרשים.

Description:The Gemara in Moed Katan (20a) teaches: “Amar Shmuel: Halacha k'divrei ha'meikil b'aveilus” — the halacha follows the lenient opinion in mourning. But if aveilus is truly a mitzvah d'Oraisa, why would Chazal establish a rule of leniency? In this episode, we'll ask that question and turn to the Minchas Chinuch and other mefarshim to uncover the reasoning.

Moed Katan 17b: Manicures on Chol Hamoed

Moed Katan 17a: גדר איסור לפני עור

Moed Katan 16b : Power of The Secular Judicial System

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

Tania Katan reveals tricks for turning daily drudgery into opportunities for innovation.— YOU'LL LEARN — 1) Why creativity can be an antidote to burnout2) How to find inspiration in the everyday3) Creative hacks to make meetings more human and engagingSubscribe or visit AwesomeAtYourJob.com/ep1072 for clickable versions of the links below. — ABOUT TANIA — Tania Katan is a global transformational speaker, award-winning author, and co-creator of the viral social impact campaign #ItWasNeverADress; a movement that has inspired over 100 million people to see, hear, and celebrate creativity and diversity. Her visionary way of formulating ideas led to her award-winning book, Creative Trespassing: How to Put the Spark and Joy Back into Your Work and Life (Penguin Random House), as well as the award-winning memoir, My One Night Stand With Cancer (Alyson Books).Katan is highly sought after to teach people and companies how to generate unlimited creative breakthroughs in less overtly creative industries, work cultures, and lives. Some of the organizations and major conferences impacted by her talks and workshops include: CiscoLive!, Expedia, Amazon, Talks at Google, Etsy, TED Talks, American Express, and more. • Book: Creative Trespassing: How to Put the Spark and Joy Back into Your Work and Life • Website: TaniaKatan.com — RESOURCES MENTIONED IN THE SHOW — • Book: Speak and Grow Rich: Revised and Updated by Dottie Walters• Book: When Things Fall Apart: Heart Advice for Difficult Times by Pema Chodron— THANK YOU SPONSORS! — • Strawberry.me. Claim your $50 credit and build momentum in your career with Strawberry.me/Awesome• Plaud.ai. Use the code AWESOME and get a discount on your order• Rula. Connect with quality therapists and mental health experts who specialize in you at Rula.com/AwesomeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

A person who loses an immediate relative, Heaven forbid, has the status of "Onen" from the time of the family member's passing until the burial. During this period of "Aninut," he is exempt from all Misvot, including the recitation of Berachot. In order to ensure that he focuses his attention fully on the burial needs of the deceased, Halacha exempts an Onen from Misva obligation. In fact, it is improper for an Onen to perform Misvot, as this diminishes from his focus upon the needs of the deceased. One exception to this rule is wearing a Tallit Katan. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that since the Tallit Katan is part of the mourner's normal attire, he may wear it even as an Onen, as it will not diminish from his focus on the burial. This is no different, Rav Shlomo Zalman noted, from Misvot that one fulfills in his thoughts, which may be fulfilled during the period of Aninut. May an Onen give charity? Rav Shlomo Zalman ruled that if an Onen wishes to give charity to benefit the soul of the deceased, then not only is this permissible, but to the contrary, it fulfills the objective of Aninut, which is to care for the needs of the deceased. It would therefore certainly be appropriate and even admirable for an Onen to give charity to benefit the soul of his deceased family member. If an Onen mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." Since the Beracha was unwarranted and should not have been recited, it does not warrant the response of "Amen." This is the view of Tosafot (Talmud commentaries by Medieval French and German scholars) in Masechet Mo'ed Katan (28). If a person becomes an Onen, Heaven forbid, during the period of Sefirat Ha'omer, may he count the Omer, so that he will not miss a full day of counting? In most cases, this question does not arise, because a person does not normally remain an Onen for an entire twenty-four-hour period. If a family member passed away at night, before one counted the Omer, it is likely that the burial will take place before sundown the following day, in which case he should count the Omer after the burial, when he is no longer an Onen. He would count the Omer without a Beracha, just as one does if he forgot to count at night and counts during the day. The question arises, however, in a situation where the burial did not take place before sundown on the following day, such that one remained an Onen throughout the 24 hours when the Omer could have been counted. If he does not count the Omer at some point during that day, he will then be unable to continue counting with a Beracha. Is he allowed to count the Omer despite his status as an Onen, or must he miss a day of counting? The Bei'ur Halacha (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 489, cites the view of the Noda B'yehuda (Rav Yechezkel Landau of Prague, 1713-1793) allowing an Onen to count the Omer without a Beracha in such a case, so that he does not miss an entire day of counting. Hacham Ovadia Yosef, however, disagrees, noting that if an individual is exempt from the obligation of Sefirat Ha'omer, then even if he counts, he will be considered to have missed a day of counting. If one counts the Omer when the Misva does not apply to him, then he is not considered as having fulfilled that day's obligation of counting, since he did not perform a Halachically mandated counting. As such, he will in any event be considered to have missed a day. Therefore, according to Hacham Ovadia, one should not count the Omer in a state of Aninut, even if this means that he will be unable to continue counting with a Beracha. Hacham Ovadia notes that this is the view taken by several other authorities, including the Shalmeh Sibur and Rav Haim Palachi. Summary: A person who loses an immediate relative, Heaven forbid, should not perform Misvot or recite Berachot until after the burial. If he mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." He may, however, wear a Tallit Katan, and give charity to benefit the soul of the deceased. If this happens during the Omer period, he should not count Sefirat Ha'omer, even if this means that he will miss a full day and thus be unable to continue counting with a Beracha. In most cases, however, the burial will take place before sundown, thus allowing the mourner to count the Omer before the end of the day.