Podcasts about Katan

Ta'anat Katan & Poshe'a - Document for Daf 42 by Simon Wolf

Cours vidéo de 9 minutes donné par Rav Michel GUGENHEIM.

Tanya 5 Sivan Chinuch Katan 2 -O amor que Moshe queria inculcar em cada um e que pode ser cultivado

Tanya 6 Sivan Chinuch Katan 3 -A evolução e que dar na elevação espiritual

Tanya 4 Sivan Chinuch Katan 1 -Dois tipos de amor a Dus um básico e o acessível a todos

“Un mozo no puede ganarte una medalla… pero sí puede hacer que la pierdas.” Estas son palabras de nuestra invitada de hoy: Lucy Katan, fundadora de la British Grooms Association y de la International Grooms Association.Y esta frase lo resume todo: el papel del groom es absolutamente esencial en el día a día de cualquier cuadra. Habiendo trabajado yo misma como groom, puedo decir que es uno de los trabajos más exigentes y, al mismo tiempo, más gratificantes que he hecho. Los grooms son muchas veces el mejor amigo del caballo: se encargan de su bienestar, haga el tiempo que haga, sin importar la época del año o la presión de la competición. Son esa fuerza silenciosa que hace que todo funcione y permite al jinete centrarse en su trabajo. En resumen: ¿qué haríamos sin ellos?Y, sin embargo, este rol tan importante ha sido invisibilizado durante años — lo que ha abierto la puerta a condiciones laborales precarias y a la falta de reconocimiento. Eso empezó a cambiar cuando Lucy decidió alzar la voz en 2007, decidida a dar representación y dignidad a quienes nunca la habían tenido.Gracias a su trabajo, y a su visión de un mundo ecuestre más profesional y humano, miles de grooms han encontrado su lugar en la British Grooms Association — y desde 2022, también en la International Grooms Association.En esta entrevista, Lucy nos cuenta sin filtros cómo nacieron estas asociaciones referentes, los retos que ha enfrentado, sus consejos para grooms y jinetes que quieren mejorar las condiciones laborales, y la misión que guía su trabajo — todo ello con una energía cálida, clara y contagiosa.Como siempre, no dudéis en dejar una nota, un comentario o compartirlo con vuestro entorno. Es la mejor manera de hacérmelo saber, dar visibilidad al podcast y, sobre todo, al gran trabajo de nuestros invitados.Sin más preámbulos, subid el volumen y poneos cómodos para escuchar esta nueva entrevista apasionante.***** Para saber más : BGA : https://britishgrooms.org.uk/IGA : https://internationalgrooms.org/Todos los libros del podcast aquí : https://amzn.to/49MOno4 ***** Sigue a The Modern Rider :https://www.instagram.com/the_modern_rider/https://www.facebook.com/The-Modern-Rider-Podcast-172209469997478 https://www.themodernrider.com/Inscíbete a la nueva Newsletter especial de The Modern Rider : https://themodernrider.substack.comRecibe las comunicaciones del podcast : https://themodernrider.systeme.io/newsletterContacto : hola@themodernrider.com  Support the show

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 groom can't necessarily win you a medal, but they can certainly lose you one.” These are the words of our guest today: Lucy Katan, founder of both the British and International Grooms Associations.And that quote says it all — grooms are absolutely essential in the day-to-day running of a stable. Having worked as a groom myself, I know firsthand how demanding, yet deeply rewarding, this job can be. Grooms are often the horse's closest companion, ensuring their wellbeing no matter the weather, the season, or the pressure of competition. They are the quiet force behind the scenes that helps riders shine. In short: what would we do without them?Yet despite their importance, this role has long remained invisible — leading to precarious work conditions and lack of recognition. That began to change when Lucy decided to speak up in 2007, determined to give a voice to those who had none.Thanks to her efforts, and her vision of a more respectful and professional equestrian world, thousands of grooms have now joined the British Grooms Association — and since 2022, the International Grooms Association has been growing steadily too.In this interview, Lucy shares the behind-the-scenes story of how these landmark organizations came to be, the challenges she's faced along the way, her advice for grooms and stables alike, and her mission to create safer, fairer working environments — all with warmth, insight and contagious energy.As always, if you enjoy this episode, feel free to leave a rating, a comment, or share it with your friends. It's the best way to support the podcast — and more importantly, to amplify the voices of our incredible guests.Turn up the volume and get comfortable to listen to this exciting new interview.***** Para saber más : BGA : https://britishgrooms.org.uk/IGA : https://internationalgrooms.org/Todos los libros del podcast aquí : https://amzn.to/49MOno4 ***** Sigue a The Modern Rider :https://www.instagram.com/the_modern_rider/https://www.facebook.com/The-Modern-Rider-Podcast-172209469997478 https://www.themodernrider.com/Inscíbete a la nueva Newsletter especial de The Modern Rider : https://themodernrider.substack.comRecibe las comunicaciones del podcast : https://themodernrider.systeme.io/newsletterContacto : hola@themodernrider.com  Support the show

La versión original del episodio completo estará disponible el domingo 11 de mayo. La versión en español llegará la semana siguiente... Support the show

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.

Welcome to Daily Bitachon . We continue with Bitachon lessons from the Haggadah shel Pesach . The next phrase is וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל Vayehi sham l'goy /they were there for a nation ( or some texts have) l'goy gadol / to a great nation. Melamed / This teaches us she'hayu Yisrael Metzuyanim sham/The Jewish people were outstanding there. Metzuyan means different. On a test sometimes you get the mark of Metzuyan . Metzuyan doesn't mean excellent , it means outstanding . Different . It could be outstandingly good or outstandingly bad. So the Jewish people were outstanding . We see this either from the word Goy , that they were a nation , which means that they had their own culture and their own ways, or the words Goy Gadol . On the words, Shnei meorot hagdolim / The two great luminaries . Maor hagadol , Maor hakaton/the large and the small. The sun is called large and the moon is called small because the sun is Gadol . Gadol means a source of light. And the moon, the Katan , is a receiver . So an Adam Gadol , as Rav Wolbe quotes from Rav Yerucham Levovitz, is someone that's able to give to Ketanim , to people that are smaller. The Jewish people are going to be a Goy Gadol . They're not influenced by the outside, they're their own source of their way of life, an independent source, not influenced by the outside world. The opposite is va'yitarvu bagoyim v'yilmdu ma'aseihem / They mixed with the other nations and learned from their ways. But Goy or a Goy Gadol means, No, we're not mixing, we're not being influenced. This is a phenomena. In Bereishit 46:3, Hashem tells Yaakov , וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹהֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃ I am Hashem the God of your fathers. Don't be afraid to go down to Mitzr ayim . Ki l'goy gadol asimcha sham/For I will make you a Goy Gadol there. When you say someone's not supposed to be afraid, that means he was afraid. He was afraid. How in the world are my children going to down there to Mitzrayim? How in the world? And Hashem said, 'Don't worry. There is where they're going to become the Goy Gadol". Somehow, in the most contaminated nations, they're going to develop their status of a Goy and a Goy Gadol at that. This history repeats itself. One of the main themes of these pesukim is that it's not just about them. We're still in Galut Mitzrayim , we're still waiting for the ultimate Geulah . A famous story is told that Rav Chaim Volozhin was once praying Shacharit , and he burst out crying bitterly, but he did explain why. One of his closest students, Rav David Tevel , the author of Nachlat David , pressed him and said, " What happened? Why were you crying so bitterly during these prayers?" Rav Chaim said, " We're currently in Europe, but the time will come (this was about 150 years before the Holocaust) when European Jewry will be uprooted and will go into another exile. We have 10 exiles. From Bavel to North Africa, to Egypt, to Italy, to Spain, to France, to Germany, to Poland, to Lithuania." "And the final exile, " he said, "is the exile of America. It's going to be a very difficult exile. Who knows how we will survive that exile? "And that's what he was crying for- the last stop. Just like Yaakov Avinu was nervous, Rav Chaim Volozhin , who saw the future, was nervous as well. What's going to be? And just like Yaakov Avinu would have been surprised when he saw the Jewish people coming out, Yotzim b'yad rama / A nation on such a high level, that such a tremendous revelation, that came out specifically from that land of contamination, Rav Chaim Volozhin, when Mashiach comes, will look and say, Wow, look what America looks like. Look at the amount of Yeshivot, look at the amount of Kollelim, look at the amount of Bais Yaakov, Look what's going on! How many Sefarim were written in America? What a overturn! After the Holocaust , Rav Mottel Katz went into a bookstore on Lower East Side looking for a Ketzot Hachoshen , a book that is learned in Yeshivot. The proprietor said, " Let me look, I think I have one left." The store owner found the book, blew off the dust, gave it to him and said, " Be careful with this book, because this is the last Ketzot Hachoshen in America. " Rav Mottel Katz told him, " More Ketzot Hachoshens will be printed or used in America than have been printed since the Ketzos Hachoshen came out." And he was right. That's the unbelievable concept of Vayehi sham l'goy / Vayehi sham l'goy gadol . There, in Mitzrayim , we will turn into a nation that's Metzuyanim / outstanding . That's what we see today. B'ezrat Hashem , there is nothing better to strengthen our Bitachon than to watch these prophecies come true.

1 section- continued discussion of order of preference in securing wallet between cheresh and katan, and walking less than 4 amos incrementally

1 section- continued discussion of order of preference in securing wallet between cheresh and katan, and walking less than 4 amot incrementally

**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.

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The discussion based on our Sugiyah.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/q398lmih0oedpzraqidw.pdf

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 242 (Se'if Katan 9), writes that if somebody receives from another person some food for Shabbat, he should not eat that food on a weekday. Since the food was sent specifically in honor of Shabbat, it should be eaten on Shabbat. The Halachic authorities debate the question of whether this ruling was intended as strict Halacha, or as a Middat Hasidut (additional measure of piety). Either way, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 18, citing the Sefer Hasidim) that if one has no need for this food, such as if he already has enough food for Shabbat, and if he leaves it until the next Shabbat it would go spoiled, or if he is not accustomed to eating this kind of food on Shabbat, then he may eat it on a weekday. Certainly, it is permissible to taste the food on Friday in fulfillment of the Misva of "To'ameha Haim Zachu" (tasting food on Ereb Shabbat to ensure its quality). The work Piskeh Teshubot notes that this Halacha mentioned by the Mishna Berura applies only to food that one received from somebody else. If this food was earmarked for Shabbat, then it should not be eaten on a weekday. If, however, a person himself purchased food for Shabbat, he may change his mind and use it during the week. Proof may be drawn from the Gemara's famous description of Shammai, who would sometimes find a higher quality portion of food after making his purchases for Shabbat, and in such cases he would use the first portion during the week and designate the second, higher quality portion for Shabbat. This proves that one who purchased a piece of food for Shabbat may change his mind and use it during the week. And although in the case of Shammai he changed his mind only after finding a higher quality piece of food, it stands to reason that this applies even generally, and thus one who purchased some food for Shabbat is allowed to change his mind and eat it on a weekday. Summary: One who purchased a food for Shabbat may change his mind and eat it on a weekday. However, if somebody was sent food from another person specifically for Shabbat, he should not eat it on a weekday unless he does not need it for Shabbat and it would go spoiled if it is saved until the next Shabbat.

Rashi tells us to refuse a katan but not a gadol.In this episode, we offer a drash on these words.Enjoy!This week's shiur has been sponsored by Yehuda Gornbein for a זכות רפואה שלמה for Tzvi ben Leah Miriam and Rav Refoel Yehoshua ben Breindel

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.

Cours Halakha Time du Lundi 26 Août 2024 (durée : 5 minutes) donné par Rav Netanel ARFI.

Quelle bénédiction réciter sur le Talith Katan ?

SERIES PREMIERE Torat HaChassidut - The Tzetel Katan https://youtu.be/Hd2t6TEDo1U Throughout our wars against the heretics who claim to be Chassidim, the common defense used against us are the allegations that we are not Chassidim and therefore do not understand anything being taught by the heretics. After much thought about what will be the most beneficial teachings for the masses, we decided with our dear Gaon Rav Efraim Kachlon to learn together the truth about what makes someone a Chassid. This series is based on the Tzetel Katan by Rebbe Elimelech of Lizhensk and considered by all to be part of the foundational teachings of Chassidut. After learning this series, some will be excited, others disappointed, but all will be one step closer to knowing whether they are on the path of being a Chassid. #chassidim #Judaism #orthodoxjudaism #jewish #chassidut #tzetelkatan #rabbiyaronreuven #rabbiefraimkachlon #chasidus #chasidic #rabbielimeledr #chassid

One of the thirty-nine Melachot (categories of forbidden activity) that apply on Shabbat is "Koser" ("harvesting"). It is forbidden on Shabbat to detach something from the ground, such as stalks of wheat, or fruits from trees, such as grapes, olives dates and figs. It makes no difference whether the item that is picked is used as food for people or for animals, or even if it is not food at all, such as flowers, leaves and twigs. In all cases, the Torah forbids detaching on Shabbat something that is attached to the ground. The question thus arises as to whether it is permissible to walk on a lawn on Shabbat. For example, may a person walk about on the lawn in his backyard? When a person walks on grass, there is the possibility that he will inadvertently detach blades of grass from the ground over the course of his walking. Should we thus forbid walking on grass on Shabbat? Hacham Ovadia Yosef, in his Hazon Ovadia – Shabbat (vol. 4, p. 74), writes that it is entirely permissible to walk on grass on Shabbat, adding that it makes no difference whether the grass is dry or moist. He explains that a person who walks on a lawn has no intention to detach blades of grass, and since it is not definite that grass will be detached through walking, this is a case of "Dabar She'eno Mitkavein," which is permissible. Furthermore, even if grass would definitely be detached as a result of walking, it would still be permissible on Shabbat, because we deal here with a Rabbinic prohibition. Detaching grass with one's feet is obviously not the standard method of "Koser," and thus it is not forbidden on the level of Torah law; it is forbidden only by force of Rabbinic enactment. A situation of "Pesik Resheh De'lo Niha Leh" – where a person performs a permissible act that will definitely result in a forbidden action, in which the person has no interest – is allowed when dealing with a Rabbinic prohibition. Therefore, Hacham Ovadia writes, it is permissible to walk on grass on Shabbat even if this will definitely result in grass becoming detached from the ground. Hacham Ovadia adds that for the same reason, it is permissible to wheel a stroller or baby carriage on a lawn on Shabbat. Even if some grass is detached in the process, this is clearly not the standard way of harvesting, and this therefore qualifies as a situation of "Pesik Resheh De'lo Niha Leh" regarding a Rabbinic prohibition, which, as mentioned, is permissible. The Mishna Berura (commentary by Rav Yisrael Meir Kagan, 1839-1933), in Siman 302 (Se'if Katan 11), writes that if one walked on grass and some pieces of grass became wedged in between his toes, he may not remove them directly by hand on Shabbat. The pieces of grass, according to the Mishna Berura, have the status of Mukseh, and therefore one may not move them with his hand. He must remove them indirectly, such as by running water over his feet. Hacham Ovadia, however, disputes this ruling. He cites proofs to the fact that substances such as detached blades of grass, which are entirely insignificant and worthless, do not have the status of Mukseh. In his view, then, it is entirely permissible to remove pieces of grass from one's feet on Shabbat. Summary: Although it is forbidden to detach any vegetation from the ground on Shabbat, it is permissible to walk or push a carriage on grass, even if this may detach some blades of grass. If one walked on grass and some grass became stuck to his feet, he may remove them from his feet by hand on Shabbat.

The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that on the night of the Seder, a great spiritual light descends from the heavens as a result of the Misvot that we perform. Although we always bring down spiritual light through our performance of Misvot, the Arizal explained that the lights come down on the night of the Seder in a special way. Normally, the lights of "Katnut" ("youth") descend first, before the lights of "Gadlut" ("adulthood"). (More specifically, there is first "Katnut Rishon" and then "Gadlut Rishon," which is followed by "Katnut Sheni" and then "Gadlut Sheni.") On Pesah, however, it is reversed: the great lights of "Gadlut" come down before the smaller lights of "Katnut." It is explained that the order is reversed on this night because it had to be reversed at the time of Yesi'at Misrayim (the Exodus from Egypt). If the smaller lights would have descended first, the negative spiritual forces in Egypt, which were exceptionally powerful, would have been able to withstand this power. G-d therefore sent down the great lights of "Gadlut" first, which the negative spiritual forces were unable to withstand, and this phenomenon repeats itself each year on the night of the Seder, when we commemorate Yesi'at Misrayim. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai (Shana Rishona, Parashat Sav; listen to audio recording for precise citation), explains the deeper meaning of the Ma Nishtana on the basis of this concept. He writes that the lights of "Gadlut" come down to the Seder table through the recitation of Kiddush, and then when we dip the Karpas, the "Katnut" lights come down. The children, who are "Ketanim" ("minors") and thus sense the reversal of the sequence of "Gadlut" and "Katnut," ask why things are different on this night, how it is possible for the "adult" lights to come before the "child" lights, resembling an adult turning into a child. The answer to this question is "Abadim Hayinu Le'Pharaoh Be'Misrayim" – we were slaves of Pharaoh in Egypt, a place with a very strong "Kelipa" ("outer shell"), meaning, powerful negative forces. The impurity in Egypt was so strong that if G-d had not redeemed us on the night of Pesah, we would still be there even today. We therefore needed the unusual sequence of "Gadlut" before "Katnut" to break those forces and enable us to leave, and this sequence occurs again each year when we fulfill the Misvot of Pesah. One might naturally wonder whether the child at the Seder is really aware of this sequence of spiritual lights at the Seder, such that he can ask this question. Many adults cannot comprehend these esoteric concepts, and certainly these topics lie well beyond the grasp of the young child asking the Ma Nishtana. The Ben Ish Hai writes that Hazal nevertheless established that the child should ask this question because his soul indeed understands these concepts and senses the changes that occur on the night of the Seder. The soul of a "Katan," a child, is especially sensitive to the "Katnut" lights and detects that the "Gadlut" lights come first on this night. Indeed, the Gemara in Masechet Megila (3) comments that oftentimes a person's soul is able to discern things which we are not consciously able to perceive. The Ben Ish Hai's comments emphasize the depth and significance of each word of the Haggadah, and even the section which is read by the young children. This is why we make the children recite the Ma Nishtana, as this recitation, whereby the children involve themselves in deep concepts, serves as a Tikkun (rectification) of their souls. And thus we should be aware that beyond the straightforward meaning of the text of the Haggadah, there are many additional layers of depth and profundity which lend to this night a special dimension of spiritual significance.

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Odcinek w pełnym składzie, a w nim John Romero, Matrix, pierwsze wrażenia z Bearnarda, problem ze Steam i pożegnanie Akiry Toriyamy. GRY: Prince of Persia: The Lost Crown (1:50:27) Alone in the Dark (2:01:12) Outcast - A New Beginning (2:11:35) STAR WARS: Dark Forces Remaster (2:38:49) KULTURKA: Pętla(2:57:54) ZOSTAŃ MECENASEM SZTUKI NA PATRONITE ODCINEK KOMENTUJECIE TUTAJ! Jesteśmy na Spotify! Tu znajdziecie naszego Discorda. Profil facebookowy: Bądź na bieżąco! Grupa facebookowa: Komentuj, hejtuj, śmiej się z nami Chcecie napisać do nas maila? To piszcie tu: kontakt@rozgrywka.online! iTunes: Masz „ejpla”? Znajdziesz nas tutaj Muzyka w tle na podstawie Creative Commons License pochodzi z https://www.bensound.com/ albo z omawianych produkcji. Materiał reklamowy otrzymaliśmy od Ubisoft, GOG.COM, PLAION, Marchsreiter Communications, LucrumGames. Otrzymane pozycje oznaczamy jako materiał reklamowy zgodnie z rekomendacjami UOKiK, ale nie ma to żadnego wpływu na nasze opinie.

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos       You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

The Mishna in Masechet Megila (6b) establishes that in a leap year, which contains an extra month of Adar, the festival of Purim (which is normally celebrated in Adar) is observed during Adar Sheni (the "second Adar"). This means that all the Misvot associated with Purim – reading the Megila, sending Mishlo'ah Manot, giving money to the poor, and the festive meal – apply specifically on the fourteenth of Adar Sheni during a leap year. Nevertheless, it is customary to observe the fourteenth and fifteenth days of Adar Rishon as "Purim Katan" – literally, "minor Purim." On these days we omit the Tahanunim section of the prayer service, including the Viduyim (confessions). We also omit the paragraph of "La'menase'ah" and "Tefila Le'David" which are incongruous with the festive nature of these days. Tahanunim is likewise omitted from Minha on the afternoon of the thirteenth of Adar Rishon. When the fifteenth of Adar Rishon falls on Shabbat, we do not recite "Sidkatecha" during Minha. (The fourteenth of Adar never falls on Shabbat, but the fifteenth can occur on Shabbat.) It is forbidden to observe a fast on Purim Katan, even in observance of the Yartzeit of a parent, and even for Ashkenazic brides and grooms, who otherwise have the custom to fast on the day of their wedding. (This ruling is codified in the work Nimuke Orah Haim, 697.) Eulogies are also forbidden on Purim Katan, with the exception of eulogies delivered at the funeral of a Torah scholar. Going to work is permissible on Purim day itself, so it goes without saying that one may perform such activity on Purim Katan, as well. According to some authorities, it is proper to observe Purim Katan with some festivity and joyous celebration.

In this inspiring episode, we dive into the heart of Purim Katan, a day that mirrors the messages of resilience and faith found in Purim itself, especially during leap years. We'll journey back to 1920, amidst the chaos of the Russian Revolution, to a moment of audacious defiance by the Lubavitcher Rebbe, Rabbi Sholom Ber Schneersohn, during a Purim Farbrengen. Despite the mortal danger presented by the Bolsheviks' intrusion, the Rebbe's fearless proclamation that "Judaism will never die" sets the stage for a story of miraculous survival and unwavering courage.We follow the legacy of bravery through to his son, Rabbi Yosef Yitzchak, during a similarly tense Purim Katan Farbrengen in 1927. His open challenge to the Soviets, emphasizing the importance of Jewish education and the spiritual warfare for the souls of Jewish children, showcases a breathtaking level of heroism and dedication to preserving Judaism at all costs.The narrative reaches a poignant climax with the Rebbe's dramatic arrest and subsequent liberation, a testament to the power of faith, international advocacy, and divine intervention. Fast forward 65 years to 1992, when the Lubavitcher Rebbe, Rabbi Menachem Schneerson, reiterates the call for self-sacrifice in the name of Judaism, urging not just a readiness to die for one's faith but to live with a sense of urgency and purpose towards spiritual growth and the hastening of the Moshiach.As we celebrate Purim Katan and reflect on these powerful stories of resilience, defiance, and hope, we are reminded of the legacy left by generations of Rebbes. Their lives and teachings inspire us to live with courage, to fight for what is right, and to dream of a world filled with peace, holiness, and kindness. Join us as we explore these themes and more, drawing lessons from the past that resonate with timeless relevance and urging us forward in our collective journey towards a brighter future.Dedicated in honour of Samuel & Diego ChicheDonate Here | https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=36Donate Here in US dollars https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=15Lots of events coming up. Check them out at www.theloverabbi.comKabbalah of SoulMates | Brand NEW Course begins March 1 | Sign up HERE https://go.aleezabenshalom.com/offers/BUFCWSsS/checkoutSupport the showUnapologetically Mixed UpWelcome to our podcast Unapologetically Mixed Up. This is not a one size fits all podcast.Listen on: Apple Podcasts SpotifyKabbalah of SoulMates | Brand NEW Course begins March 1 | Sign up HERE https://go.aleezabenshalom.com/offers/BUFCWSsS/checkoutSupport the show

In this inspiring episode, we dive into the heart of Purim Katan, a day that mirrors the messages of resilience and faith found in Purim itself, especially during leap years. We'll journey back to 1920, amidst the chaos of the Russian Revolution, to a moment of audacious defiance by the Lubavitcher Rebbe, Rabbi Sholom Ber Schneersohn, during a Purim Farbrengen. Despite the mortal danger presented by the Bolsheviks' intrusion, the Rebbe's fearless proclamation that "Judaism will never die" sets the stage for a story of miraculous survival and unwavering courage.We follow the legacy of bravery through to his son, Rabbi Yosef Yitzchak, during a similarly tense Purim Katan Farbrengen in 1927. His open challenge to the Soviets, emphasizing the importance of Jewish education and the spiritual warfare for the souls of Jewish children, showcases a breathtaking level of heroism and dedication to preserving Judaism at all costs.The narrative reaches a poignant climax with the Rebbe's dramatic arrest and subsequent liberation, a testament to the power of faith, international advocacy, and divine intervention. Fast forward 65 years to 1992, when the Lubavitcher Rebbe, Rabbi Menachem Schneerson, reiterates the call for self-sacrifice in the name of Judaism, urging not just a readiness to die for one's faith but to live with a sense of urgency and purpose towards spiritual growth and the hastening of the Moshiach.As we celebrate Purim Katan and reflect on these powerful stories of resilience, defiance, and hope, we are reminded of the legacy left by generations of Rebbes. Their lives and teachings inspire us to live with courage, to fight for what is right, and to dream of a world filled with peace, holiness, and kindness. Join us as we explore these themes and more, drawing lessons from the past that resonate with timeless relevance and urging us forward in our collective journey towards a brighter future.Dedicated in honour of Samuel & Diego ChicheDonate Here | https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=36Donate Here in US dollars https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=15Lots of events coming up. Check them out at www.theloverabbi.comKabbalah of SoulMates | Brand NEW Course begins March 1 | Sign up HERE https://go.aleezabenshalom.com/offers/BUFCWSsS/checkoutSupport the showKabbalah of SoulMates | Brand NEW Course begins March 1 | Sign up HERE https://go.aleezabenshalom.com/offers/BUFCWSsS/checkout Support the show

Today's daf is sponsored by Sylvia Klein in loving memory of Marion Pickens. "Marion is the beloved mother of my friend, Pamela Elisheva. She was committed to education, she instilled a love of learning in her daughter. May her memory be a blessing." Today’s daf is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson to our friend and co-learner Malkie Klein. "May the entire family enjoy great נחת as he grows לתורה ולחופה ולמעשים טובים, emulating your love of learning, passion for equity and care and concern for all" When a subpoena is sent with a woman or neighbor, under what circumstances, can we assume they relayed the message? In what cases can we not assume that the subpoena was delivered as there is reason to believe they did not think they were being relied on? This would affect whether or not we can excommunicate the person subpoenaed if he/she does not show up to court. There are certain times of year and times of the week when people are busy and therefore shouldn't be subpoenaed to court. The next mishna deals with things one should avoid doing with non-Jewish tax collectors who were suspected of having stolen money from others. When questioned by Shmuel's statement dina d'malchuta dina, the law of the land is the law, the rabbis differentiate between tax collectors who collect by law and those who work independently of the government or are known to collect more than they are supposed to. Another case is brought which leads to the question of whether stealing from a non-Jew is considered stealing or not. One source says it is forbidden while another says it is forbidden on account of kiddush Hashem, indicating that it is permitted by the letter of the law. How are these two sources reconciled? Rabbi Shimon Chasida said that stealing from a gentile is forbidden but there is no obligation to return a lost item to a gentile. Rav Huna and Rav bring sources from the Torah to support these rulings. Rabbi Pinchas ben Yair says that Jews are obligated to return lost items of gentiles if by refraining from doing so, there will be a chilul Hashem. If one makes a mistake in paying a Gentile, one does not need to correct the mistake. Rava makes several statements regarding Gentiles and tax collectors. The first proves Shmuel's statement of dina d'malchuta dina from the fact that we are allowed to benefit from bridges built with tax money. Abaye argues with this proof. Some of the others relate to cases where gentiles collect from one person the portion of the other - in what circumstances is this not considered theft?

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Yahrtzeit Yomi #960!! טו אדר ראשון (Shabbos) Purim Katan - on the 15th?? פורים קטן למוקפים ------------------------------------------------------------------------ To dedicate or sponsor, please contact 917-841-5059. Sponsorships can be paid by Zelle to the same number. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a Tzaddik that is not included on the Yahrtzeit Yomi schedule is $180.

Unlock the mysteries of Purim Katan, the lesser-known counterpart to the jubilant Purim celebration during a leap year. Grasp the subtle ways we're encouraged to find joy in the everyday, as prescribed by ancient traditions and the wisdom of the Shulchan Aruch. This episode is your chance to understand the delicate balance between adhering to halachic guidelines and embracing a spirit of happiness, especially when the calendar gifts us an extra month of Adar.Let's stroll through the halachic intricacies and timeless wisdom surrounding Purim Katan. We reflect on the Shulchan Aruch's directives that set this day apart from its more boisterous sibling, Purim. With insights from the Vilna Gaon on contentment and the Ramah's commentary on celebrating life's daily joys, we explore how to approach this special day with a glad heart. Whether on a bustling Friday or a quiet weekday, this episode promises to enrich your understanding of Purim Katan and inspire you to elevate your happiness as a form of divine worship.Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Yahrtzeit Yomi #958!! פורים קטן!!

Reb Joey shares his thoughts on the parsha. Inward was created by R' Zac Kamenetz and is produced by Zev Gavriel. The music is by Zusha. To learn more, please visit InwardTorah.org.

Given to the N'Shei of the Tallymawr Shteibel

 With the 14th of the first Adar coming up in just a few days, how is this day to be celebrated? After all, it is still kind of like Purim. Indeed, it has become known as Purim Katan - the little Purim. The newest episode of The Jewish Drinking Show focusses on exactly this topic. This episode is also the sixth "Drinks and Discussion"-style episode, featuring a texts-based discussion led by Rabbi Drew. SourcesThe sources for this episode are available here.“Drinks and Discussion”-style EpisodesDrinking During the Nine Days – Episode #40Drinking During the Ten Days of Repentance: An Introduction – Episode #44A Significant Rabbinic Discussion on Wine & Drinking: Eruvin 64-65 – Episode #47Drinking In/Out of Sukkot – Episode #142Drinking During Mourning – Episode #150The Purim Katan Episode – Episode #151Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

Particularly in the winter months, when Shabbat begins early on Friday afternoon, many women run late with their Shabbat preparations, and it could happen that a woman does not light candles before sunset. The question was raised whether or not a woman in this situation may ask a non-Jew, such as a housekeeper, to light the candles for her. Her husband might be upset upon seeing that the candles were not lit, and the woman might therefore want to have a non-Jew light the candles to avoid tension and strife in the home. First, it must be emphasized that it is strictly forbidden for the woman herself to light the Shabbat candles after sundown. Once the sun has set, one may not perform any activity that is forbidden on Shabbat. The question discussed here relates to asking a non-Jew to light the candles, and not lighting the candles oneself. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 263 (Se'if Katan 21), addresses this issue in the context of his discussion of the practice that was once common to have weddings on Friday afternoon. The wedding would occasionally continue until after sundown, and women attending the wedding would not want to light Shabbat candles before the wedding, since they still wanted to perform Melacha. The Mishna Berura cites the ruling of the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) that if the woman returns home after sundown but within the period of Ben Ha'shemashot – 13.5 minutes after sunset – then she should ask a non-Jew to light the Shabbat candles for her, and she may recite the Beracha over the non-Jew's lighting. For the sake of the Misva of Shabbat candles, the Magen Abraham ruled, one may ask a non-Jew to light the candles, as long as this occurs during the period of Ben Ha'shemashot. The Mishna Berura notes, however, that many other Halachic authorities disputed the Magen Abraham's ruling regarding the recitation of a Beracha. He writes (listen to audio recording for precise citation) that a woman cannot recite the words "Ve'sivanu Le'hadlik" ("He commanded us to light…") if she is not personally performing the act of kindling. Moreover, there is no concept of Halachic Shelihut ("agency") with regard to gentiles, and thus a woman cannot satisfy her Misva through the agency of a gentile, such that she would be able to recite a Beracha. The Mishna Berura therefore rules that if a woman was unable to light before sundown and would feel embarrassed if the candles are not lit on Shabbat, she may ask a gentile during the period of Ben Ha'shemashot to light the candles for her, but she does not recite a Beracha. This is, indeed, the consensus among the Halachic authorities. The work Piskeh Teshuvot writes that ideally the woman in this case should recite the text of the Beracha in Aramaic – "Berich Rahamana Malka De'alma Asher Kideshanu Be'misvotav Ve'sivanu…" in order to satisfy all opinions. The Magen Abraham's ruling likely reflects the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), who defined the Misva of Shabbat candles as requiring "She'yeheh Ha'ner Daluk" – "That the candle is lit." According to the Rambam, it seems, the Misva is not the action, but rather the result. It requires not that one perform the act of kindling a flame, but rather that there is a candle burning in the home. If so, then it indeed stands to reason that a woman fulfills this Misva by having a non-Jew light the Shabbat candles. The Magen Abraham likely subscribed to this understanding and thus ruled that a woman may recite a Beracha over a gentile's lighting of the candles, since she fulfills the Misva through the gentile's lighting. Regardless, as mentioned, the consensus of the Halachic authorities does not follow the Magen Abraham's view, and thus although a woman may have a non-Jew light the candles during Ben Ha'shemashot, she does not recite a Beracha in such a case. It should be emphasized that this applies only during Ben Ha'shemashot, the 13.5-minute period after sundown. After Ben Ha'shemashot, one may not ask a non-Jew to light Shabbat candles. Summary: If a woman did not light the Shabbat candles before sundown on Friday afternoon, she may not light the candles at that point. However, within 13.5 minutes after sunset, she may ask a non-Jew to light the candles for her. No Beracha is recited in such a case.

There is a custom among Kabbalists to wear Tefillin while praying Minha, but the consensus among Kabbalistic scholars is that Tefillin should not be worn during Minha on Ereb Shabbat, particularly when one is praying Minha close to the onset of Shabbat. The reason for this exception is that as the sanctity of Shabbat is setting in, Tefillin are inappropriate. This view is cited by the Be'er Heteb commentary to the Shulhan Aruch (Orah Haim 37:3) in the name of the Arizal (Rav Yishak Luria of Safed, 1534-1572) and the Shelah (Rav Yeshaya Halevi Horowitz, 1558-1630). The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 100) that this was the custom of the Kabbalists in Yeshivat Bet-El. This is also the opinion of Rav Hida, Petah Hadebir, and Shelah Hakadosh. Although the Sefer Mekor Hayim says to wear Tefillin during Minha on Friday afternoon, Rabbi Avner Efgin in his Sefer Dibre Shalom volume 5 writes regarding that opinion and concludes that it is clear according to the Rashash that one should not wear Tefillin on Ereb Shabbat including the fast of Asara Be'Tebet. Although the Shulhan Aruch rules explicitly that Tefillin may be worn on Ereb Shabbat until the period of Ben Ha'shemashot (the time between sunset and nightfall), the commentators explain that he is referring to somebody who had been wearing Tefillin since the morning. One should not, however, put on Tefillin in the afternoon on Ereb Shabbat. This discussion becomes especially relevant when the fast of Asara Be'Tebet falls on Friday (as it does this year 2013, 5774). The custom in our community is to wear Tefillin during Minha on a fast day, and the question thus arises as to whether Tefillin should be worn when a fast is observed on Ereb Shabbat. Rav Haim Palachi (Turkey, 1788-1869), in his work Hikekeh Leb (vol. 1, Orah Haim 2), writes that Tefillin should not be worn during Minha on a fast day when it falls on Friday, just like on ordinary Fridays. This is the ruling followed by Hacham David Yosef, in his Halacha Berura (vol. 2, p. 190). Summary: Although the custom in our community is to wear Tefillin during Minha on a fast day, if a fast day falls on Friday, Tefillin should not be worn during Minha.

Elul is the 12th and final month of the Jewish calendar year. Elul Unbound is a Judaism Unbound initiative all about making Elul meaningful, through creative digital modalities. In this second bonus episode of Elul Unbound 2023, Lex Rofeberg and Wendie Bernstein Lash explore the power of the second letter of the Hebrew alphabet -- Bet!This Elul bonus episode is the second of four that will be released as part of Elul Unbound 2023 (our 18th-21st Elul episodes overall). For a 3-session Elul mini-course, which will help you take your Elul observance to the next level, you can register for Elul: Your On-Ramp Into Rosh Hashanah -- which will be taught by Wendie Bernstein Lash, longtime facilitator of Elul Unbound! To check out our previous Elul bonus episodes, released through Elul Unbounds of the past five years, click here. Join our bi-weekly journey through Elul Unbound 2023, by signing up at this link, and sign up for our second Elul Unbound Shabbat gathering (Friday, September 1st), where we will be exploring Elul in real time with friends, by clicking here.