Podcasts about kedusha

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).

2nd shiur - R' Moshe Mark Likutei Moharan Torah 61.Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts. Download the English pamphlet hereDownload the hebrew pamphlet with Likutei Halachos here

Tisha Be'Av 5785

9th shiur - R' Moshe Leventer Likutei Moharan Torah 61.Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts. Download the English pamphlet hereDownload the hebrew pamphlet with Likutei Halachos here

Audio, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha :: Daily_lesson 2

Video, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha :: Daily_lesson 2

Video, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, por_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, fre_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, fre_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, por_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Audio, ita_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Riguardo alla vitalità di Kedusha

Audio, bul_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, hun_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Texts, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, ita_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, hun_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Audio, bul_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha :: Daily_lesson 2

Video, eng_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha :: Daily_lesson 2

Video, bul_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, ita_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Riguardo alla vitalità di Kedusha

Video, por_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, por_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, ita_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, hun_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, hun_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, por_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, ron_t_norav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n2_p1. Lesson_part :: Daily_lesson 2 :: Lessons_series. Baal HaSulam. Shamati, 35. Concerning the Vitality of Kedusha

Video, ron_t_rav_2025-07-27_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_rav_2025-07-26_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, eng_t_rav_2025-07-26_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Audio, eng_t_rav_2025-07-26_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

Video, eng_t_rav_2025-07-26_lesson_bs-shamati-035-hayot-kdusha_n1_p1. Lesson_part :: Daily_lesson 1

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.

1st shiur - R' Gedaliah Jaffe Likutei Moharan Torah 61.Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts. Download the English pamphlet hereDownload the hebrew pamphlet with Likutei Halachos here

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.

Source material: https://drive.google.com/file/d/1wrDfxpExZreKrw8OUSTQundeSgp_Af6j/view?usp=drive_link

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.

When Is the Best Time to Wear Rabenu Tam Tefillin—And Can One Switch Between Them During the Hazara? Many Sepharadim follow the custom of wearing both Rashi and Rabenu Tam Tefillin each morning. While Rashi's Tefillin fulfill the primary obligation, Rabenu Tam's are worn as an added measure of piety—especially among those who follow the teachings of the Mekubalim . This practice raises several practical questions: When should one switch to Rabenu Tam? Can it be done during the Hazara or Kaddish? And what is the proper way to time and perform this change? What's the Ideal Time to Wear Rabenu Tam Tefillin? The most preferred time to switch to Rabenu Tam is after completing Shaharit entirely , including: Aleinu Any post-prayer supplications Removal of the Rashi Tefillin respectfully The Mekubalim —especially the Arizal —emphasized that Rabenu Tam should be worn after the formal structure of Shaharit , not in the middle. Can One Switch Tefillin During Hazara or Kaddish? Some mistakenly remove Rashi and put on Rabenu Tam during the Hazara (repetition of the Amidah) or Kaddish . This is not recommended : The Hazara is part of the structured Tefilla. It's forbidden to do actions that interrupt its sanctity—even silently switching Tefillin. The same applies to Kaddish or Kedusha —no switching should take place during these portions. Best practice: Wait until Shaharit is completely over, and only then switch Tefillin. Why Wear Rabenu Tam at All—And What Did Hacham Ovadia Say? While some authorities argue that one should only wear Rashi's Tefillin, Hacham Ovadia Yosef ruled that it is a beautiful minhag to also wear Rabenu Tam, especially for those who: Come from families with this tradition Follow the customs of the Arizal Have extra time after prayers That said, it should not be rushed or done publicly if it will cause embarrassment to others or look like showing off. The Ben Ish Hai emphasizes that if done privately and with humility , the reward is immense. How Long Should Rabenu Tam Be Worn? At minimum: Say Shema with Kavana Learn a few lines of Halacha or Torah Even reading one perek (chapter) of Tehillim fulfills the enhancement Torah learning while wearing Rabenu Tam Tefillin is essential— don't just wear them and remove them immediately . The learning gives them spiritual function and purpose. Summary: Rabenu Tam Tefillin should be worn after completing all of Shaharit . Do not switch Tefillin during the Hazara, Kaddish, or Kedusha. If worn, say Shema and learn a bit of Torah before removing them. The practice is commendable when done with humility and intention.

Should One Always Wrap the Tefillin Strap Eight Times, or Can It Be Skipped to Avoid Missing Kaddish or Kedusha? One of the beautiful customs in donning the Tefillin Shel Yad is to wrap the strap around the forearm eight times before proceeding to the Tefillin Shel Rosh. This is the widely accepted Sephardic custom , as taught by the Ben Ish Hai (Parashat Vayera, Halacha 11) and based on Kabbalistic sources . Each of the eight windings corresponds to a spiritual level or sefirah and reflects the binding of one's physical strength and actions to the service of Hashem. Though some Ashkenazim follow the custom of wrapping seven times , for Sephardim — particularly those who follow the teachings of the Mekubalim — eight wraps is the standard. This practice is not just symbolic; it is seen as an integral part of the proper fulfillment of the Misva. The Spiritual Meaning of the Eight Wraps The number eight signifies that which is above nature — transcending the seven-day cycle of creation. According to the Mekubalim, these eight coils spiritually bind the Tefillin Shel Yad to one's heart, representing full control over emotions and desires. It connects the physical arm to a higher spiritual purpose. The wraps are to be done after tightening the Shel Yad on the biceps , and the strap should go down the arm in smooth, evenly spaced coils. The eight wraps help secure the Tefillin in place while also fulfilling this deeper mystical layer. The Ben Ish Hai and Kaf Ha'Haim both warn against neglecting this practice, especially for those who follow Kabbalistic customs. This is the dominant opinion among Sephardic Poskim, including Maran Ha'Hida and Rav Ben Sion Abba Shaul . The Halachic Dilemma: Missing Kaddish or Kedusha A common scenario: A person begins wrapping the Tefillin Shel Yad and realizes the Hazan is about to begin Kaddish or Kedusha . If he performs all eight wraps, he may miss the opportunity to respond to "Yehe Shemeh Rabba" or "Kadosh, Kadosh, Kadosh." Can he shorten or delay the wraps? This situation creates a halachic and spiritual tension : Should one preserve the integrity of the Tefillin placement and do all eight wraps? Or should he interrupt or shorten the process to participate in a communal declaration of Hashem's greatness? The Kabbalistic View: Never Skip the Wraps The Mekubalim are clear: Do not skip the eight wraps , even if it means missing Kaddish or Kedusha. Rav Eliyahu Mani , one of the great Mekubalim of Hebron and a teacher of the Ben Ish Hai , ruled that these eight wraps are an inseparable part of the Misva . To skip them—even temporarily—compromises the spiritual completeness of the Tefillin. According to this view, Kaddish and Kedusha are important, but not at the expense of properly fulfilling a Torah-level obligation with its spiritual intentions intact. The Ben Ish Hai heavily relies on Rabbi Mani for rulings in matters of Kabbalah, making this a binding view for Sephardim who follow the Mekubalim. The Practical View: Skip Temporarily If Necessary Some Halachic authorities take a more practical approach , especially in situations where missing Kaddish or Kedusha would result in a spiritual or emotional loss. According to this view: One may put on the Shel Yad, do one or two wraps to hold it in place, Then place the Shel Rosh, And return to complete the remaining wraps afterward . This opinion appears in Mishna Berura (O.H. 25:16) and is cited by various contemporary Poskim who aim to accommodate modern prayer timing challenges. For Sephardim, however, this approach is only a last resort , and only when all of the following conditions are met: The Tefillin Shel Yad is securely in place , even with only partial wrapping. The person intends to return and complete the wraps immediately after Shel Rosh. The person is responding to Kaddish, Kedusha, or Barchu , not idle speech or distraction. Even then, some Mekubalim object to this entirely and say one should miss Kaddish rather than compromise the Misva's structure. Anticipating the Situation: The Best Option The best practice is to plan ahead : If you know Kaddish or Kedusha is about to begin, wait a few moments before starting the Tefillin process. If you're already mid-Tefillin, continue properly and listen quietly (without verbal response) if you must. Summary: Sephardic custom is to wrap the Tefillin strap eight times around the forearm, based on Kabbalistic sources. These wraps are spiritually and halachically significant , and should not be skipped , even to answer Kaddish or Kedusha. In urgent situations, one may wrap partially , place the Shel Rosh, and return to complete the wraps —but this is only under pressing circumstances and with intention to fix the order. Best practice: Anticipate upcoming parts of tefillah and plan Tefillin placement accordingly to avoid halachic compromise.

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.