Podcasts about kedusha

The Rebbe addresses whether one should shorten their prayer to hear Kedusha if their usual practice is to pray at length. He explains that since intention is the main aspect of prayer, one should not shorten their prayer or meditation even to hear Kedusha. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3567

Are we shaped by who we truly are, or by the people surrounding us? The Torah's description of the Jewish people encamping around the Mishkan teaches the enormous influence a neighbor and environment can have on a person. Chazal explain “oy l'rasha, oy l'scheino” — woe to the wicked and woe to his neighbor. Some opinions understand this influence as external, where people get swept into the atmosphere and actions around them, as happened with Shevet Reuven near Korach. Others explain that an environment can affect a person much more deeply, even transforming someone internally, while another view says it simply reveals qualities already hidden within.Yet the Torah emphasizes that the influence of goodness is far stronger than the influence of negativity. “Tov l'tzadik, tov l'scheino” — good for the righteous and good for his neighbor. Because Yehudah, Yissachar, and Zevulun camped near Moshe and Aharon, they absorbed Torah, greatness, and holiness. Their closeness to Kedusha awakened the Tzadik already hidden inside them. This פרשה is always read before Shavuot, teaching that the greatest vessel for Torah is אהבת ישראל and strong connection among כלל ישראל. The people around us shape us profoundly, which is why a person must strive to surround himself with holy, uplifting people and especially a Tzadik, who can awaken the deepest goodness within the soul.לקו״ש לג-ב

The One Thing I Can't Teach You BAMIDBAR | STUMP THE RABBI (270)https://youtu.be/0I6FRk_RQOYOver the past decade, we've learned and taught a lot of Torah Baruch HaShem. Yet there is one thing that I can't teach you. We've learned Mussar, Halacha, Chassidut, Chumash, Midrash, Kedusha and yet I can't teach this one thing. The biggest Rabbi's in the world taught more, yet they can't teach this to you either. No one can truly teach this to you. It's either you have it because you want it, or you don't. Parashat Bamidbar mentions some names of the leaders. They all thought they had it, but only a few truly did. Today we'll learn what it is, but not how to do it. You're on your own for that part. This will be followed by the questions and answers by live online audience. Enjoy.

The One Thing I Can't Teach You BAMIDBAR | STUMP THE RABBI (270)https://youtu.be/0I6FRk_RQOYOver the past decade, we've learned and taught a lot of Torah Baruch HaShem. Yet there is one thing that I can't teach you. We've learned Mussar, Halacha, Chassidut, Chumash, Midrash, Kedusha and yet I can't teach this one thing. The biggest Rabbi's in the world taught more, yet they can't teach this to you either. No one can truly teach this to you. It's either you have it because you want it, or you don't. Parashat Bamidbar mentions some names of the leaders. They all thought they had it, but only a few truly did. Today we'll learn what it is, but not how to do it. You're on your own for that part. This will be followed by the questions and answers by live online audience. Enjoy.

This week we live with Parshat Behar-Bechukotai, and the theme that runs through both is bitachon, trust. Arguably, the hardest trait to truly acquire.Behar opens with Shmita and Yovel, in which we stop work and let the land rest. The Bat Ayin teaches that the holiness of the land comes before the labor, not after. Trust comes first.Then comes the quiet jewel of the parsha. Inside the letters of betach, hidden three times, is the gematria of kadosh, holy. Three kadoshes inside trust. The same triple kadosh of the Kedusha. When we live in bitachon, we discover that holiness is not only above us. It is hidden inside the trust itself.The Torah brings us its most human question, "what will we eat," and Reb Zusha's teaching on how anxiety closes the channel of blessing, and how G-d opens new ones when we forget.Bechukotai closes the teaching. Chukim means engraved through and through. Trust is not a concept we hold. It is engraved into the essence of who we are.What we explore in this episode:The Bat Ayin on why trust comes before the workThe hidden gematria of kadosh inside the word betachReb Zusha on what happens when anxiety closes the channel of blessingThe Mitteler Rebbe on bitachon as the inner structure of the soulBechukotai: turning concept into lived reality

We tend to consider doing things out of social pressure to be somewhat weak. We learn a different perspective on using social pressure as a tool for Kedusha.Source Sheet

The Kedusha of Chulin.Source Sheet: https://drive.google.com/file/d/1OdpTvWP5mVogQz_G3zxvwNyurTyyIpcF/view?usp=share_link

https://rabbiefremgoldberg.org/730-kedusha-part-16-of-16 Mon, 27 Apr 2026 00:17:13 +0000 7319 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/729-kedusha-part-15 Thu, 23 Apr 2026 00:09:58 +0000 7317 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Learning Rav Tzaddock HaCohen from Sefer Pri Tzaddick about the role of Baalei Teshuva inspired during Chodesh Iyar, Acharei Mos to Yom Kippur & Kedoshim entering holiness into the ❤️! Weekly after Mincha 1st Mariv @ Shirat David Efrat

Check out the newsletter at https://tinyurl.com/RJDSpotify.Achare Mot and Kedoshim are at the core of Sefer Vayikra, centered on kedusha and tahara (and their opposites hol and tuma). Kedusha is defined as being set apart, sacrosanct, and not muddled with other things, while tahara is framed as purity from behaviors that drag a person into mundane, genetically driven impulses; in these parashiyot, tuma often refers to the impurity of transgression rather than ritual contamination... Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

Kedusha means living with a distinct Jewish identity in every aspect of life, transforming the mundane into a dwelling place for Hashem. True readiness for Moshiach comes from sanctifying even the permissible, reaching a deeper bittul that reveals the essence of the soul and of Hashem. Torah endures only when it is shared—helping others spiritually both sustains your own growth and fulfills your unique mission. In the “upside-down world,” those we uplift may be our greatest merit, revealing that every act of influence carries eternal reward. This class, taught by Rabbi Shais Taub, is based on Parshas Kedoshim in Likkutei Sichos Vol. 1.

https://rabbiefremgoldberg.org/728-kedusha-part-14 Tue, 21 Apr 2026 23:52:41 +0000 7313 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/727-kedusha-part-13 Tue, 21 Apr 2026 00:07:25 +0000 7311 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

We are deeply affected by what and with whom we associate. Tum'ah is transferred through proximity. Kedusha is transmitted through support.Source Sheet

https://rabbiefremgoldberg.org/726-kedusha-part-12 Mon, 20 Apr 2026 00:01:03 +0000 7310 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Gimmel Iyar (19:46)

https://rabbiefremgoldberg.org/725-kedusha-part-11 Thu, 16 Apr 2026 23:54:10 +0000 7308 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/724-kedusha-part-10 Wed, 15 Apr 2026 00:05:36 +0000 7305 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/723-kedusha-part-9 Mon, 13 Apr 2026 00:17:57 +0000 7301 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

https://rabbiefremgoldberg.org/722-kedusha-part-8 Tue, 31 Mar 2026 00:14:02 +0000 7299 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/721-kedusha-part-7 Sun, 29 Mar 2026 23:58:29 +0000 7297 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

The Rebbe encourages a soldier to strengthen Torah observance, noting that personal holiness impacts the entire environment and brings blessing. https://www.torahrecordings.com/rebbe/igroskodesh/017/007/6154

https://rabbiefremgoldberg.org/720-kedusha-part-6 Tue, 24 Mar 2026 23:58:10 +0000 7292 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/718-kedusha-part-4 Mon, 23 Mar 2026 03:29:45 +0000 7288 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/719-kedusha-part-5 Mon, 23 Mar 2026 23:52:51 +0000 7289 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Eshet Chayil 185

What is the kavod, the “glory” of God, so often referred to in the Bible? It settled on Mount Sinai and Moses begged to see it. All the earth is filled with it and Jeremiah teaches us to render glory to God. But what is it? In this episode we will answer not only these questions but a more pressing one: where is God's glory today? Sources: Ex. 24:16, 33:18, 40:, Isaiah 6:3, Jer. 13:16, Ps. 29:9,11, Guide 1:19, 54, 64, Kedusha of Mussaf for Shabbat.

https://rabbiefremgoldberg.org/716-kedusha-part-2 Wed, 11 Mar 2026 00:10:09 +0000 7279 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/717-kedusha-part-3 Wed, 11 Mar 2026 23:38:19 +0000 7282 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

https://rabbiefremgoldberg.org/715-kedusha-part-1 Tue, 10 Mar 2026 00:30:02 +0000 7277 Rabbi Efrem Goldberg Feed for 6 Minute Siddur Snippets Podcast by Rabbi Efrem Goldberg

Hashem commands in Parashat Ki-Tisa, "Ach Et Shabetotai Tishmoru" – "However, you shall observe my Shabbatot" (31:13). Rashi explains that after Hashem presented the commands regarding the construction of the Mishkan, He emphasized that the work on the Mishkan must be discontinued on Shabbat. The question arises, however, as to why Hashem here commands observing "Shabetotai" – His "Shabbatot." Instead of simply telling us to observe "Shabbat," He uses the plural form, referring to Shabbat as "Shabbatot." Why? A fascinating explanation is offered by the Ha'ketab Ve'ha'kabbala (Rav Yaakov Tzvi Mecklenberg, 1785-1865). He writes that etymologically, the word "Shabbat" has two meanings. First, it denotes "Shebita" – cessation from work. Additionally, the word "Shabbat" refers to "Yishub Ha'da'at" – peace of mind, and clarity. Ha'ketab Ve'ha'kabbala explains that we are commanded to "observe Shabbat" in two senses: by refraining from Melacha (forbidden activity), and by attaining "Yishub Ha'da'at" by experiencing he special Kedusha of Shabbat. The first Shabbat is intended to bring us to the second; we are to refrain from forbidden work for the purpose of reprogramming our minds, resetting our priorities, and refreshing our perspective on life. Throughout the week, we are busy tending to our needs, occupied with our careers, our businesses, and all the many other important things that we need to deal with. With all the frenzy of the workweek, we can so easily forget what this is all about, what the purpose of all this is. On Shabbat, there is an obligation of "Shebita" – to desist from Melacha – so that we can achieve "Yishub Ha'da'at," peace of mind, a clearer perspective on what life is all about, what our priorities ought to be. We spend more time in the synagogue, more time with our families, more time singing Pizmonim and learning Torah, so we can refresh our minds and remind ourselves of what's truly important. On this basis, Ha'ketab Ve'ha'kabbala suggests a novel reading of the Gemara's famous teaching (Shabbat 118b) that if the Jewish People would properly observe "Sheteh Shabbatot" – two Shabbatot – we would be worthy of redemption. This is commonly understood to mean that we would be redeemed if we all observe Shabbat for two weeks. Ha'ketab Ve'ha'kabbala, however, offers a different interpretation, explaining that the Gemara speaks of the two different dimensions of Shabbat observance. We become worthy of redemption if we not only refrain from the forbidden activities on Shabbat, but also experience the weekly "reset," gaining a new perspective on life by redirecting our focus onto spirituality and the service of Hashem. This concept might also shed light on a different teaching in the Gemara – that whoever enjoys delights on Shabbat, "the desires of his hearts are granted to him." At first glance, this means that by enjoying fine foods and delicacies on Shabbat, one guarantees that all his wishes are fulfilled. We might, however, understand this passage differently. If we observe Shabbat properly, then "Notenin Lo Mish'alot Libo" – he is given new wishes, new desires. Proper observance of Shabbat gives us a new perspective, and resets our priorities. Thus, if during the week our primary aspirations were about wealth and material luxuries, on Shabbat our aspirations are spiritual. Shabbat refreshes our perspective such that our primary goals are a greater connection with Hashem, more Torah knowledge, more Misvot, more religious engagement. The ultimate purpose of Shabbat is not the cessation of work itself – but rather the renewed perspective that this brings, which leads us to reset our priorities and redirect our focus onto that which really matters.

Kedusha – a bi-directional flow of Divine energy between Heaven and Earth.Source Sheet

Tikkun Shovavim & Shovavot Begins With Heart| TORAH FOUNDATION (15) https://youtu.be/RIAsdsK-6PIDuring the annual TIKKUN SHOVAVIM (& SHOVAVOT) many take advantage of this auspicious time to begin teshuva. But how do we make it last? The Chovot HaLevavot's next explanation for writing the sefer is because he realized that the obvious Torah law was not always the common behavior in past generation, and needless to say, in the the days after until today. This is why we'll take this opportunity to give new chizuk many of you asked for the old problem most are facing. The good news is that we already have a head start since Kedusha begins with the heart. Learn, Share, Enjoy and Be Holy.#shovavim #shovavot #tikkunshovavim #immorality #adulteryinmarriage #adulterymovie #soapopera #chinuch #ramban #Judaism #Jewish #RabbiYaronReuven #chovothalevavot #Judaism

​1)      A Chupah was held on a Monday at 2 PM. Is Sheva Brochos held next Sunday eve?[1]2)      May I have a manicure & pedicure on the same day (with separate therapists)?[2] 3)      At a farbrengen over 19th of Kislev, a bochur was inspired to commit himself memorize a number of chapters of Tanya until Yud Shevat. It now seems an unreachable target. Can he absolve his commitment through Hatoras Nedorim?[3] 4)      I daven slowly, often stopping to think and absorb. What if the Chazan is reaching Kedusha and I'm just finishing the 2nd brocho. May I join in with Kedusha?[4]5)      Why is the brocho  להתעטף בציציתand not להתעטף בטלית?[5]6)      Can a child separate Challoh?[6]7)      What are the guidelines re. doing work on Motzei Shabbos – after Melave Malka?[7]8)      Why is there a difference in the Gabbai's preamble to calling up the first person to the Torah, that on weekdays and Shabbos Mincha it begins with ותגלה ותראה, whereas ויעזורויגן ויושיע is the opener on Shabbos and Yomtov mornings?[8]9)      Feedback on Night Tzitzis:[9]10)  Feedback on owning a dog:[10]11)  Feedback on Bal Korei saying ברוך הוא וברוך שמו when someone else is called up:[11]12)  Feedback re. Tzedoko atnight:To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] ראה רמ"א אבן העזר סי' סב סוס"ה ובפתחיתשובה סקי"ב שם.[2] ראה שוע"ר סי' רסובמקורו בס' מגיד מישרים (משלי).[3] בס' כל נדרי (ס, ח-ט)מבחין בין החלפת לימוד בלימוד לבין ביטול הלימוד.[4] בס' לקט יושר כתב שלאלהמתין. בביה"ל בסי' קט התיר בדיעבד. אבל בשוע"ר שם ס"המשמע דשרי לכתחלה. ומבואר שם שיש בזה ב' אופנים: א) מתפלל עם הש"ץ, ואז אומרכל מה שאומר הש"ץ; ב) אינו מתפלל עם הש"ץ, אבל אוחז ב'קדושה' יחד עםהצבור, שאז עונה מה שהצבור עונים.[5] ראה ברכי יוסף או"ח סי' ח:ד. [6] שו"ע יו"ד סי'שלא ס"ל וסל"ג.​[7] מגן אברהם סי' רצט ס"ק טו בשם אבודרהם; פסקיתשובות סי' ש:ו.[8] דברי קהלת (גייגר) ע' 72.[9] פסקי תשובות סי'  יח:א.[10]שו"ת עצי בשמים (להרמ"מ סנדרוביץ נ"י) ע"פ מהר"ל בחידושיאגדות לר"ה ג, א. וראה 'רשימות' גליון לט.[11]הערה במטה אפרים עם אלף המגן סו"ס תרכ"ב.

#IsraelTrip2025(b) 13:30 Background 17:51 Turning Point 18:55 Ben Yeshiva 24:42 Jewish History 26:42 Female Relationships 30:33 Disconnecting from Phones 35:07 Professional Sports 38:26 Halacha 40:09 Makeup 42:56 Non-religious friend and Shabbos 43:57 Alcohol 49:55 Dimyon 53:06 Lishma 54:48 Confronting someone who wrongs you 56:46 Writing Ben Yeshiva 57:48 Relaxing Activities 58:55 Relationship with Parents 1:01:37 Developing a love for Ruchniyos 1:03:18 Learning in Eretz  Yisroel or America

The Pesukeh De'zimra section of the prayer service concludes with the blessing of Yishtabah. This section begins with a Beracha – Baruch She'amar – and then concludes with a Beracha, the special Beracha of Yishtabah. One of the things that make Yishtabah so unique is that, according to tradition, it was composed by Abraham Abinu, whose name is alluded to in the text of this Beracha. Toward the end of Yishtabah, we read the words "Kel Ha'hoda'ot Adon Ha'nifla'aot Boreh Kol Ha'neshamot Ribon Kol Ha'ma'asim Ha'boher Be'shireh Zimra Melech…" The first letters of the words "Kel," "Adon," Boreh," "Ribon," "Ha'boher" and "Melech" spell the name "Abraham." Rav Haim Vital (1543-1620) taught that the beginning of Yishtabah was composed by King Shlomo, whose name is alluded to in the first line of this blessing. The first letters of the words "Shimcha," "La'ad," "Malkenu." "Ha'kel" spell "Shelomo." In this blessing, we list thirteen different expressions of praise for Hashem: "Shir," "Shebaha," "Hallel," "Zimra," "Oz," "Memshala," "Nesah," "Gedula," "Gebura," "Tehila, "Tiferet," "Kedusha" and "Malchut." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that these thirteen expressions correspond to G-d's thirteen attributes of mercy. He further wrote that it is proper to count these thirteen words on one's fingers, adding that he himself followed this practice. Ashkenazim have the custom to stand during the recitation of Yishtabah, though the practice among Sepharadim is to remain seated. There were some communities that would add various songs and hymns before Yishtabah, after the recitation of Az Yashir. However, according to the teachings of the Arizal and his disciple, Rav Haim Vital, this practice is incorrect, as no interruption should be made in between Az Yashir and Yishtabah.

The Pesukeh De'zimra section of the prayer service concludes with the blessing of Yishtabah. This section begins with a Beracha – Baruch She'amar – and then concludes with a Beracha, the special Beracha of Yishtabah. One of the things that make Yishtabah so unique is that, according to tradition, it was composed by Abraham Abinu, whose name is alluded to in the text of this Beracha. Toward the end of Yishtabah, we read the words "Kel Ha'hoda'ot Adon Ha'nifla'aot Boreh Kol Ha'neshamot Ribon Kol Ha'ma'asim Ha'boher Be'shireh Zimra Melech…" The first letters of the words "Kel," "Adon," Boreh," "Ribon," "Ha'boher" and "Melech" spell the name "Abraham." Rav Haim Vital (1543-1620) taught that the beginning of Yishtabah was composed by King Shlomo, whose name is alluded to in the first line of this blessing. The first letters of the words "Shimcha," "La'ad," "Malkenu." "Ha'kel" spell "Shelomo." In this blessing, we list thirteen different expressions of praise for Hashem: "Shir," "Shebaha," "Hallel," "Zimra," "Oz," "Memshala," "Nesah," "Gedula," "Gebura," "Tehila, "Tiferet," "Kedusha" and "Malchut." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that these thirteen expressions correspond to G-d's thirteen attributes of mercy. He further wrote that it is proper to count these thirteen words on one's fingers, adding that he himself followed this practice. Ashkenazim have the custom to stand during the recitation of Yishtabah, though the practice among Sepharadim is to remain seated. There were some communities that would add various songs and hymns before Yishtabah, after the recitation of Az Yashir. However, according to the teachings of the Arizal and his disciple, Rav Haim Vital, this practice is incorrect, as no interruption should be made in between Az Yashir and Yishtabah.

The opening verse of Parashat Vayesheb introduces the story of Yosef by saying, "Vayesheb Yaakob Be'eretz Megureh Abib, Be'eretz Kena'an" – "Yaakob dwelled in the land when his father had lived, in the land of Canaan." The question arises as to why the Torah found it necessary to inform us that Yaakob lived in the Land of Israel (known then as Canaan). While it is true that Yaakob had spent twenty years outside the land, with his uncle in Haran, we already read in last week's Parasha, Parashat Vayishlah, of Yaakob's return to the Land of Israel, and of his experiences there. Why, then, do we need to be told again that he lived in Canaan? Moreover, we must ask why the Torah emphasizes here that this is the land where Yaakob's father, Yishak, had lived. We are well aware of the fact that Yishak had lived in Israel, and we know that even when famine struck the land, and he began journeying toward Egypt – just as his father, Abraham Abinu, had done in a time of famine – G-d appeared to him and commanded him to remain in the land and not to go to Egypt (Bereshit 26:2-3). Why, then, does the Torah find it necessary to mention that the Land of Israel was "Eretz Megureh Abib" – the land where Yishak had lived? The Ramban answers these questions by explaining that the word "Megureh" stems from the word "Ger" – "foreigner." The Torah isn't telling us that Yaakob lived in Canaan – but rather that he lived as a "Ger," as a foreigner, under the rule of the Canaanite tribes, just as his father had. This reality fulfilled G-d's prophecy to Abraham Abinu that his descendants would live as foreigners, in a land governed by others – "Ki Ger Yiheyeh Zar'acha Ba'aretz Lo Lahem" (Bereshit 15:13). Abraham's descendants would live as foreigners for 210 years in Egypt – but this prophecy actually began immediately with the birth of Yishak, who lived as a foreigner in the land of Canaan, as Yaakob did, until going to Egypt at the very end of his life. The reason this is emphasized here, the Ramban explains, is for the sake of contrasting Yaakob with his brother, Esav. The previous section – the end of Parashat Vayishlah – elaborates at great length on Esav's progeny, how he settled in the region of Edom and established there a large empire. Esav enjoyed all the comforts of freedom and sovereignty, establishing a kingdom swiftly and easily. Yaakob, meanwhile, remained in his homeland, in the Land of Israel, where he lived as a foreigner. It would be centuries later that Yaakob's descendants, Beneh Yisrael, would – after many difficult battles – establish their kingdom in their homeland. The Ramban writes that the Torah mentions this "to tell that they [Yishak and Yaakob] chose to live in the chosen land, and that through them [the prophecy of] 'for your offspring shall be foreigners in a land not theirs' was fulfilled." As opposed to Esav, Yaakob – like his father – preferred living in the Promised Land, in the sacred Land of Israel, even under less-than-ideal conditions, rather than enjoy the comforts and conveniences that were available elsewhere. Yaakob chose a life of meaning and purpose over a life of comfort and convenience. He understood that we are brought here to this world to live meaningfully, to pursue meaningful goals and achievements, and not to enjoy vain pleasures. And so he preferred basking in the sanctity of the Land of Israel over an easier life elsewhere. Life as a Torah Jew isn't always easy – because the goal is to live with meaning and purpose, which takes hard work and sacrifice. We, the descendants of Yaakob Abinu, must follow his example of choosing a life of Kedusha and purpose over a life of comfort and convenience.

​1)     When davening alone and therefore omitting the י"ג מדות, the words ושם נאמר seem disconnected and therefore out of place?[1]2)      Disused Shul furniture, can they be ‘bought' for a nominal sum and then disposed of?[2]3)      May a man roll up his beard on Shabbos?[3]4)      What is the correct brocho for Malawach?[4]5)      Is a divorced woman obliged to cover her hair? [5]6)      Why is there a vertical line after the 1st word קדוש in Kedusha?[6]7)      Laundry that was wet at the onset of Shabbos and dried out on Shabbos, is it Muktzah for the entire or is it now permitted to move?[7]8)      In night-time Shema, should one repeat the last three words of the Shema?[8] [1] נתבאר בארוכה בסדורנוח"א ע' שמז בהע' 847. נתבאר בשנת תשמ"ב שיעור מס' 19.[2] מבואר בפסקי תשובות סי'קנד אות ח.[3] נתבאר בשנת תשפ"גשיעור מס' 49, וש"נ לקצות השלחן ח"ח מא ע"א-ב שהסיק להקל.[4] בס' שערי הברכה (ע' תרמז)כתב לברך 'מזונות', אף כי בהערה פקפק בזה קצת.[5] ראה ס' כבודה בת מלך ע' יט ובהערה בע' כ.[6] קו זה נקרא 'פָּסֵק'.הוראתו להבדיל בין תיבה לתיבה. הוא לא מטעמי הקריאה, אבל בכל זאת מסייע לקריאה,דומיא דקו-מקף. בסדור ר"ש סופר (הקדמה, פ"ו:א) מבאר עניינו כאן.[7] בס'שמירת שבת כהלכתה (פט"ו סי"ט) מתיר רק בהי' לח בבין השמשו, אבל לאברטובים. אבל בהערה מביא מהגרש"ז אויערבך ז"ל סברות להקל, דלאדמיא לגרגורות וצימוקים דדחאן בידים לזמן ארוך, כי אם לסתם קדירות שהן רותחות בביןהשמשות, ומותרות בלילה – שלמדנו עתה בגמ' ביצה כז א. וצ"ע דשם מבחין בין גמרובידי שמים לבין היכא דגמרו בידי אדם.  [8] ב'היום יום' מורה לומר'אמת' בקשעה"מ. אבל יש במכתב של הרבי שגם יחזור על המלים "אני ה'אלוקיכם" – כמ"ש ב'היום יום' לענין האומר קר"ש קטנה. ודבר זה ברורלפי המובא במגן אברהם שקוראים ג' פרשיות בקשעה"מ בכדי לשמור על רמ"חהאיברים.

Vayeira - The Permanence of Kedusha

In this shiur, delivered in Tomer Devorah, Rav Burg explains the inner meaning of Avraham's bracha to Yishmael and how Reish Lakish represents the Nitzotz of Kedusha embedded in Yishmael.

In this shiur we discuss: 1) How to remove Ayin Hara, 2) Astrology in halacha, 3) Davening before sunrise when you need to get to work, 4) Kedusha while you are in shemoneh esrei when the chazzan is singing the words, 5) Paying the shadchan, 6) Children attending a parent's second marriage.

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

Halacha allows one to recite the Birkot Ha'shahar (morning blessings) either standing or sitting. Strictly speaking, there is no preference, and one should therefore recite the Berachot in whichever position lends itself to greater Kavana (concentration). Rav Haim Palachi (Turkey, 1788-1868), in his Kaf Ha'haim, writes that one should preferably recite the Berachot while seated, as one is generally better able to concentrate and focus while sitting. Certainly, one should not recite the Birkot Ha'shahar while walking about, or while being involved in some other activity. The Ashkenazim have the practice of reciting Birkot Ha'shahar in the synagogue. In fact, the morning prayer service in Ashkenazic synagogues begins with the Hazan reciting the morning Berachot. The advantage of this custom is that it offers the congregation the opportunity to answer "Amen" to all these Berachot. The Sadikim teach that one should endeavor to answer "Amen" ninety times over the course of the day. Just as Halacha requires reciting one hundred Berachot each day, there is a tradition that we should strive for ninety "Amen" responses every day. Some have explained that the four letters that form the word "Sadik" – Sadi, Dalet, Yod, and Kuf – have the numerical values of 90, 4, 10 and 100. These allude to the ninety daily "Amen" responses, the four recitations of Kedusha (twice in the repetitions of the Amida – in Shaharit and Minha – once before Shema, and once in U'ba Le'sion), the ten Kaddish recitations that one should hear each day, and the one hundred Berachot. One who ensures to accomplish all this each day is considered a "Sadik." The Ashkenazic practice that the Hazan recites Birkot Ha'shahar in the synagogue helps ensure that a person reaches ninety "Amen" responses over the course of the day. This does not, however, appear to be the custom among Sephardim. The Shulhan Aruch writes that one who washes Netilat Yadayim in the morning at home should not recite the Beracha of "Al Netilat Yadayim" in the synagogue, because this results in a considerable lapse of time between the Misva and the Beracha . We may infer from the Shulhan Aruch's remark that reciting Birkot Ha'shahar at home, before arriving at the synagogue, is perfectly acceptable, as the only concern arises with regard to the particular Beracha of "Al Netilat Yadayim" which must be recited at the time one washes his hands. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) made a point of reciting Birkot Ha'shahar in his home. This was also the opinion of the Kaf Ha'haim Sofer (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939), and this was the practice of Hacham Ovadia Yosef. Nevertheless, if one prefers reciting Birkot Ha'shahar in the synagogue, figuring that at home it would be more difficult to recite the Berachot with proper concentration, then he may certainly do so. However, as mentioned, he must recite the Beracha of "Al Netilat Yadayim" right after he washes his hands soon after waking up, and he must recite "Asher Yasar" immediately after using the restroom. Additionally, as it is preferable to recite "Elokai Neshama" immediately after the recitation of "Asher Yasar," this blessing, too, should be recited at home. It turns out, then, that even if one prefers reciting Birkot Ha'shahar in the synagogue, he will nevertheless recite the Berachot of "Al Netilat Yadayim," "Asher Yasar" and "Elokai Neshama" at home. As such, there might be a practical advantage to reciting all the Birkot Ha'shahar at home, because dividing them – reciting some at home and some in the synagogue – could cause confusion. Since several Berachot must be recited at home, it is preferably to recite the blessings all together, as otherwise one might be uncertain when he arrives at the synagogue about which Berachot he already recited and which he did not. The Shulhan Aruch rules that if a person attends an Ashkenazic synagogue, where the Hazan recites the morning Berachot aloud, and he hears and answers "Amen" to the Berachot, he may nevertheless then recite the Berachot himself, if he had not recited them previously. He is not considered to have fulfilled his obligation by listening to the Hazan's recitation. The reason is that a person does not fulfill his obligation by hearing another person's Beracha unless they both have in mind that the recitation should fulfill the listener's requirement. Meaning, both the person reciting the Beracha and the person listening to the Beracha must have this in mind, and if not, then the listener does not satisfy his obligation. (Some explain on this basis the custom to exclaim "Shamayim" before someone recites a Beracha on behalf of others, as this word is an acrostic representing the phrase "Shome'a Mashmia Yahdav Mechavnim" – the listener and the one reciting must together have intention for the Beracha to fulfill the listener's obligation.) Clearly, when the Hazan recites the morning blessings in the synagogue, he has no intention at all for those listening to fulfill their obligation, and the congregation similarly does not have this intention. Therefore, the listeners can – and should – recite Birkot Ha'shahar afterward if they hadn't already. This is similar to the common practice for the Rabbi to count the Omer aloud, with the Beracha, before the congregation counts, in order that everyone hears which day to count. Here, too, neither the Rabbi nor the congregation intends for his Beracha to fulfill their obligation, and so the congregation recites the Beracha themselves afterward. (By contrast, when Hallel is recited in the synagogue, the Hazan and the congregation should have in mind that his Beracha over the Hallel should fulfill their obligation, and the congregation should then proceed right to Hallel without reciting the Beracha.) If a person does not remember whether he recited one of the morning blessings, we apply the famous rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in cases of uncertainty – and he does not recite the Beracha. Preferably, he should find somebody who has yet to recite the morning Berachot and listen to that person's recitation of the Beracha or Berachot about which he is uncertain, and answer "Amen," with the intention to fulfill his obligation if this is necessary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person in this situation who cannot hear the Beracha recited by someone else should recite the Beracha while omitting the words "Ata Hashem Elokenu Melech Ha'olam," and think these words in his mind, without saying them. Fascinatingly, the Ben Ish Hai discusses this Halacha by envisioning the scenario of a person who had woken up in the middle of the night for Tikkun Hasot (the prayer recited by some at halachic midnight), and, because of his fatigue, is unsure whether or not he recited all the Birkot Ha'shahar afterward. It seems that the Ben Ish Hai could not countenance a situation where somebody slept normally and, due to his mindlessness, doesn't remember whether he recited all the morning blessings. It was clear to the Ben Ish Hai that people are focused when reciting Berachot in the beginning of the day, and thus the only possible case he could imagine of a Safek (doubt) was a person who arose for Tikkun Hasot… Different opinions exist as to the final point in the day by which one must recite Birkot Ha'shahar. The Derech Ha'haim (Rav Yaakob Lorberbaum of Lissa, 1760-1832) rules stringently on this matter, and maintains that one may recite the morning blessings only until the end of the fourth hour of the day – the final time by which one should recite the Amida prayer. A different opinion is taken by Rav Shlomo Kluger (1785-1869), who maintained that these Berachot may be recited until Hasot (halachic midday). However, Hacham Ovadia Yosef, in Yehaveh Da'at, cites a large number of Poskim who ruled that Birkot Ha'shahar may be recited the entire day, until sundown. According to this view, even if somebody is unwell and got out of bed in the afternoon, he can and should still recite Birkot Ha'shahar. These Poskim include the Zera Emet (Rav Yishmael of Modena, Italy, 1723-1811), the Ma'amar Mordechi (Rav Mordechai Karmi, 1749-1825), the Ben Ish Hai (in Rav Pe'alim), and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunis, 1786-1830). In light of these different opinions, the Kaf Ha'haim writes that we should follow the rule of "Safek Berachot Le'hakel," and thus if a person, for whatever reason, did not recite Birkot Ha'shahar until after the fourth hour of the day, he should not recite the blessings. Hacham Ovadia Yosef, however, disagrees, noting that the vast majority of Poskim allows reciting the Berachot the entire day. Those who rule otherwise are a very small minority, such that their dissenting view is not sufficient to create a situation of Safek. Hacham Ovadia also draws our attention to the practice followed by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) to recite one of the morning blessings – "She'asa Li Kol Sorki" – on the night after Yom Kippur. This Beracha is recited to express gratitude over the ability to wear shoes, and so the Gaon felt that it should not be recited on Yom Kippur, when we do not wear normal shoes. On Mosa'eh Yom Kippur, however, when he put on his shoes, the Gaon recited the Beracha. According to the Gaon, then, Birkot Ha'shahar could be recited even past sundown, in the evening. Although we do not follow this opinion, it is another indication of the large consensus allowing the recitation of Birkot Ha'shahar throughout the day. Therefore, Hacham Ovadia writes, one who did not recite Birkot Ha'shahar in the morning can do so throughout the day, until sunset. Birkot Ha'shahar may be recited as early as Hasot (halachic midnight), but only if the person had gone to sleep before midnight and then woke up without intending to go back to sleep (such as those who wake up for Tikun Hasot). If a person goes to sleep after Hasot, he may not recite Birkot Ha'shahar before going to sleep. Likewise, a person who woke up after Hasot but plans to go back to sleep should not recite Birkot Ha'shahar at that point. Somebody who remains awake throughout the night should not recite Birkot Ha'shahar until daybreak (Alot Ha'shahar).

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-19-25 06-22-25 06-23-25 May One Recite the Beracha of Shehechiyanu During the Three Weeks? One of the most commonly asked questions during the period of Ben HaMesarim —the "Three Weeks" between the 17th of Tamuz and Tisha B'Ab —is whether one may recite the Beracha of Shehechiyanu . This blessing is typically said over new fruits or garments and expresses gratitude for having reached a joyous occasion. But does it have a place during a time associated with national mourning? In this Halacha, we will explore the halachic debate surrounding Shehechiyanu during this period. We will cite sources such as Sefer Hasidim, the Arizal , the Hida, and contemporary Poskim , and address practical situations including new fruits, clothing, and Shabbat during the Three Weeks. Why Would Shehechiyanu Be Problematic During This Time? The Beracha of Shehechiyanu includes the phrase, "who has kept us alive, sustained us, and brought us to this time." The logic of those who oppose saying Shehechiyanu during Ben HaMesarim is rooted in the idea that this period is one of misfortune, tragedy, and danger. Some questioned whether it is appropriate to express joy for having "reached this time," given that it falls within a period marked by national mourning and sorrow. Sefer Hasidim writes that pious individuals would refrain from eating new fruits during the Three Weeks so as not to have to recite Shehechiyanu . They found it inappropriate to express joy for being alive during a time marked by calamity. The Hida records this practice and adds that even though an Avel (a mourner) may recite Shehechiyanu , the issue here is not mourning, but timing. The Three Weeks are an inherently ominous period, and the recitation of Shehechiyanu implies positive acknowledgment of the moment. Are There Authorities Who Permit Reciting It? Yes. Some Poskim insist that one may recite Shehechiyanu during the Three Weeks. Their logic is simple: if Hashem brought a Misva opportunity—like a new fruit or garment—then one should seize the Misva and not delay. Postponing the blessing would be a missed opportunity, possibly violating the principle of "Bal Te'aher "—do not delay a Misva. Furthermore, some argue that once a person sees a new fruit (even before eating it), the obligation to recite Shehechiyanu already sets in. If that sighting occurred during the Three Weeks, one should not delay the blessing, even if they plan to eat it later. What About on Shabbat? Shabbat presents a unique scenario. The Arizal is quoted as being stringent even on Shabbat, maintaining that Shehechiyanu should not be recited. However, many other Poskim disagree. The Ben Ish Hai and others point out that Shabbat has its own Kedusha and is not subject to the same mourning customs. They cite that a student of Rav Haim Vital witnessed the recitation of Shehechiyanu on Shabbat, even during Ben HaMesarim . Furthermore, if the new fruit or garment is intended to enhance Oneg Shabbat (Shabbat enjoyment), then it is especially appropriate to make the Beracha. Hacham Moshe of Tunis also records that his ancestors did recite Shehechiyanu on Shabbat during the Three Weeks. He notes that the Arizal's opinion stands largely alone and does not outweigh the widespread practice of leniency. Final Practical Guidelines • During the weekdays of the Three Weeks, one should avoid new fruits or new garments that require Shehechiyanu unless there is a compelling reason (e.g., a time-bound Misva). • On Shabbat, one may be lenient and recite Shehechiyanu , especially if the item contributes to Oneg Shabbat. • If one already saw the new fruit before the Three Weeks, the obligation may have already started, and it might be preferable to eat it sooner and make the Beracha. • According to all opinions, there is no prohibition mid'oraita or mid'rabanan —this is a matter of Minhag (custom), and customs can vary based on community and personal practice. Summary • The Beracha of Shehechiyanu is generally avoided during the weekdays of the Three Weeks due to the sorrowful nature of this period. • On Shabbat, many authorities permit its recitation, especially when tied to Shabbat enjoyment. • Some Poskim argue there is never a prohibition, only a custom of pious individuals. • When in doubt, consult your local Posek to determine the proper course of action based on your family or community tradition.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question We wear Tefillin every weekday morning, but we do not don Tefillin on Shabbat or Yom Tob. Why is that? What makes these days different, and what is the source for this practice? Tefillin as an 'Ot'—a Sign The Torah describes Tefillin as an Ot—a sign between Hashem and the Jewish people. In Shemot (13:9), Tefillin are called "a sign upon your arm and between your eyes." Shabbat and Yom Tob themselves are also referred to as an Ot. They serve as a sign of the covenant between Hashem and Am Yisrael. This is clearly stated in Shemot (31:13): "Ach et Shabbetotai tishmoru … ki Ot hi." If the day itself serves as a sign, then Tefillin are not needed. The presence of one Ot (Shabbat or Yom Tob) renders a second Ot (Tefillin) unnecessary. This is the foundational reason why Tefillin are not worn on these days. Gemara and Halachic Sources The Gemara ( Masechet Eruvin 96a) brings a Baraita: "One may not wear Tefillin on Shabbat and Yom Tob." Rashi explains that since these days are already an Ot, we do not add another. Rambam (Hilchot Tefillin 4:10) and Shulhan Aruch (Orah Haim 31:1) both rule accordingly: Tefillin are worn only on weekdays. Ramban's Explanation: Avdut vs. Herut The Ramban adds another dimension: Tefillin symbolize Avdut —our servitude to Hashem. They demonstrate submission of mind and body to His will. Shabbat and Yom Tob, by contrast, represent Herut—spiritual freedom. On these days, we are elevated, likened to royalty. A slave wears signs of his service, but a free person or a king does not wear the garments of servitude. Therefore, Tefillin are set aside on these days of elevated spiritual status. Kabbalistic Explanation According to Kabbalah, the spiritual light of Shabbat and Yom Tob themselves provides all the blessings and protections that Tefillin typically bring. The Arizal taught that the Kedusha of these days is so great that Tefillin are not only unnecessary, but may even detract from the spiritual light of the day. Summary • Tefillin are not worn on Shabbat or Yom Tob because those days themselves are an Ot. • The Gemara , Rambam, and Shulhan Aruch rule that Tefillin are only for weekdays. • The Ramban explains that Tefillin reflect servitude, while Shabbat and Yom Tob reflect spiritual freedom. • According to Kabbalah, these days emit their own light and blessing, making Tefillin spiritually redundant.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05-25-2025 05-26-2025 05-27-2025 05-28-2025 05-29-2025 How and When Should Tefillin Be Removed? This Halacha outlines the proper time, manner, and mindset for removing Tefillin, and the importance of not treating the end of the Misva as an afterthought. Topics include the order in which the Tefillin are removed, whether one should face the Sefer Torah while removing them, if a blessing is recited, how to handle the straps, and how to place the Tefillin back into the Kuracha —the special Tefillin bag. Special customs from the Mekubalim regarding reverence and silence during removal are also addressed. What Is the Proper Time and Setting to Remove Tefillin? Tefillin should ideally be worn until the end of Tefilah. According to the Ari"zal, one should keep the Tefillin on through the end of Aleinu Leshabeah , and only remove them afterward. Some Poskim allow removing them after Uva Letzion , but the more proper custom is to keep them on until the very end of Tefilah. This ensures we do not treat the conclusion of the Misva as insignificant. Additionally, one should not remove Tefillin while standing directly in front of a Sefer Torah. Doing so shows disrespect, as if turning one's back on the Torah. Instead, one should take a few steps to the side or angle themselves away. The act of removing the Tefillin should be done with quiet dignity, not rushed or distracted. The removal should also be delayed if Kaddish or Kedusha is about to begin. One must prioritize answering to these sanctified sections before beginning to take off the Tefillin. What Is the Correct Order for Removing the Tefillin? First, remove the Tefillin Shel Rosh, and only then the Shel Yad. This reflects the same order in which the Berachot are made and preserves the order of importance. The head Tefillin represents a higher level of Kedusha and is treated with extra care. According to the Zohar and the custom of the Mekubalim, even though the Shel Yad was put on first, the Shel Rosh must be taken off first to preserve the sanctity. Removing them out of order is considered improper. Some have the custom to pause briefly before removing the Shel Yad to reflect on the Misva and end it with thoughtfulness, not mechanically. Should One Say a Beracha When Removing Tefillin? A question arises whether one should recite a blessing upon removing the Tefillin, to thank Hashem for the opportunity to fulfill the Misva. The answer is no—there is no blessing recited upon removing Tefillin, just as there is no Beracha when exiting a Suka or finishing a fast. The Misva ends silently, respectfully. However, one should have a feeling of gratitude in their heart, recognizing the privilege of having worn Tefillin and asking Hashem to merit to wear them again. Should One Talk While Taking Off Tefillin? Just like during the donning of Tefillin, the removal should be done with seriousness and respect. One should not talk during the process, and ideally one should remain seated, focused, and silent while removing and storing the Tefillin. The Kabbalists stress that removing Tefillin is still part of the Misva, not a break from it. A person should not transition to regular speech or casual behavior until the Tefillin are completely removed and put away. How Should the Tefillin Be Stored After Removal? After removing the Tefillin, one should take care to store them neatly and respectfully. The straps should be gathered carefully—not tangled or stuffed haphazardly. Each component should be placed gently into the Kuracha , the dedicated Tefillin bag. The Kuracha serves not just as a case, but as a vessel of honor. It should be kept clean, closed securely, and not treated like a casual container. It holds sacred items and should be handled with care. One should avoid winding the straps in a sloppy or rushed manner. Although the special wrapping (to form the Name of Hashem) is only done when donning the Tefillin, even when putting them away one should show respect and care. Summary Tefillin should be worn through the end of Tefilah, preferably after Aleinu . When removing them, one should avoid facing the Sefer Torah, remove the head Tefillin first, and not speak during the process. There is no blessing upon removal, though gratitude should be felt. After removal, the Tefillin should be stored with care and placed respectfully into the Kuracha . All of this reflects the great respect we must show for this precious Misva from beginning to end.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05/14/25 ; 05/19/25 What Is the Requirement to Maintain Awareness While Wearing Tefillin—And Is It a Torah Obligation? The Tefillin are not just a physical Misva—they represent a spiritual bond between a Jew and Hashem. Because of this, Halacha includes laws about how we wear them and even how we think about them. Is there a Torah requirement to be aware of the Tefillin at all times while they are being worn? What level of mindfulness is expected, and what happens if one becomes distracted? Is There a Torah Obligation to Maintain Awareness of Tefillin? The Torah says, "Ukeshartam le'ot al yadecha"—"Bind them as a sign on your arm." The Misva is to place the Tefillin on the body, not necessarily to be constantly thinking about them. Therefore, according to many Rishonim, including the Rambam, the main obligation is the wearing of the Tefillin, not the awareness. However, the Gemara (Menahot 36a) mentions that one must not act lightheaded while wearing Tefillin—such as joking, sleeping, or entering a bathroom. These behaviors are prohibited because of the Kedusha of the Tefillin, not because of a Torah command to actively concentrate on them at all times. What Is 'Heseh HaDa'at' and Why Does It Matter? The term 'Heseh HaDa'at' means a lapse of awareness. In the context of Tefillin, this means forgetting that one is wearing them. While not sinful in itself, such forgetfulness may lead to disrespectful behavior. For example, one may lean back or act in a light manner—something that is forbidden while Tefillin are worn. According to the Mishnah Berurah, even though there is no Torah obligation to maintain constant focus, one must still be cautious not to behave in a way that shows a lack of reverence. That is why many people avoid doing work or even walking in a public place while wearing Tefillin if they know their mind will wander completely. Do I Have to Be Focused the Entire Time I Wear Tefillin? No. One does not need to meditate on the Tefillin throughout the entire Shaharit. It is expected that during Keri'at Shema and the Amida, a person will have proper Kavana (intent). Outside those moments, the level of focus may decrease, but one should avoid completely forgetting that the Tefillin are on. This is especially important for the Shel Rosh, which contains Hashem's Name in its inner scrolls. The Kedusha of the Tefillin Shel Rosh demands that one maintain a general awareness and respectful behavior the entire time it is worn. Can One Speak, Think, or Walk Around While Wearing Tefillin? Yes, it is permissible to talk, walk, and go about regular activities while wearing Tefillin—so long as one avoids behavior that is silly, disrespectful, or inappropriate. The Halacha only prohibits things like sleeping, joking, or entering a bathroom while wearing Tefillin. Hacham Ovadia Yosef writes that working, learning Torah, or even walking down the street while wearing Tefillin is allowed, as long as one remembers they are on and treats them with dignity. Summary - There is no Torah obligation to actively focus on the Tefillin at all times. - One must avoid forgetting about them entirely and behave respectfully. - The concept of Heseh HaDa'at is important for maintaining proper conduct. - Sleeping, joking, and entering inappropriate places are forbidden while wearing them. - Speaking or walking is allowed, so long as one behaves with Kedusha and awareness.