Podcasts about Kiddush

Why is wine touched by a non-Jew prohibited? Does this prohibition apply to a non-Jew who's not an idol worshipper? Is this extended to a nonreligious Jew who doesn't keep Shabbos? What is the status of someone who desecrates Shabbos but goes to shul or makes Kiddush? What is the law of someone who's embarrassed to desecrate Shabbos in front of a prominent person? Do you need witnesses to testify in front of Beis Din to deem someone a Mechalel Shabbos? Are you allowed to give non-religious Jews wine for them to drink? Does touching a bottle of wine prohibit the wine? with Rabbi Nachum Rabinowitz – Senior Rabbinic Coordinator of the OU and a Rov in Boro Park – 16:48 with Rabbi Beirach Steinfeld – Rov of Khal Dover Tov in Flatbush and Head of Dover Tov Kashrus – 39:28 מראי מקומות   

1)    Just before Kiddush on Sunday evening I remembered that I had forgotten to make Havdolo on Motzei Shabbos. How do I now go about doing Kiddush and Havdolo?[1]2)    I have a metal baking-tin for making cupcakes. I only use it with paper liners. Does the tin need to be immersed in a Mikveh? [2]3)    May I use a sieve or a colander for immersing numerous small utensils in a Mikveh?[3]4)    A tenant of ours installed a new kitchen. He is now moving on but he's requesting that we reimburse for the new kitchen that he installed. Is he entitled to such payment?[4]5)    To attract more children to come and hear Aseres haDibros, we would like to raffle off a free professional portrait of the child at a local studio. Is that permitted?[5]6)    I crossed the dateline from Melbourne to New York during the Sefira and will observe Shovuos on Sunday, 5th of Sivan. In davening I will omit Zman Matan Toiroseinu – because I'm a day out. What about Monday (for me: the 2nd day of Yomtov)?[6]7)    A group of Aussies in NY will have a Minyan for Yomtov onSunday. Should they read כל הבכור on Sunday and listen to Aseres haDibros on Monday, 6th of Sivan? 8)    Does the Bal Korei drop his tone for ויהי העם כמתאוננים (innext week's Sedra)?[7]9)    Does an ice-machine need to be toivelled?[8]10)  Men going to Mikveh on Yomtov afternoon in preparation for the following day of Yomtov or Shabbos; is this done?[9][1] ראה שוע"ר סי' רצטסי"א וי"ב שיש בעי' של ב' קדושות על כוס א'.[2] בס' פסקים ותשובותיו"ד סי' קכ:כ מחייב בטבילה בשם כמה פוסקים.[3] בס' פסקים ותשובות שם אותיו"ד מורה להשקיע כל הסל, שתהא השקה למעלה.[4] דין היורד לשדה חבירו מובאבשו"ע חו"מ סי' שעה, ושם מבחין בין שדה העשוי' ליטע לשדה שאינה עשוי'ליטע. ויש שבעה"ב לא נהנה כלל ואומר לו "עקור אילנך". וראה ס' פסקיהמשפט שם אות י.[5] ברמ"אאו"ח סו"ס שכב אוסר להטיל גורל בשבת. במשנ"ב שם סקכ"ד מתירגורל על קדיש ועליות וכיו"ב. אלא שיש מתירים רק ע"י ספר. אבל בקצות השלחןסי' קמו סל"ב מתיר גם בגורל של פתקאות. ברם התירו הוא רק לבו ביום.וילע"ע.[6] בשוע"ר סי' תצדס"א מבואר שהחג אינו דוקא ביום מתן תורה. בלקו"ש ח"ג ע' 997 מבוארשעליו לדלג "זמן מתן תורתנו". מסתבר שגם ביום ו' סיון לא יאמר "זמןמתן תורתנו", כי הוא חוגג יום זה מספק אולי היו באדר ל' יום. וא"כ הואספק ה' סיון. ומזה נלמד לגבי קריאת התורה, אם יקראו י' הדברות ביום א' או ב' שלהם.[7] מנהג זה מובא בקצורשו"ע סי' עח ס"ד. ובשערי רחמים על שערי אפרים פ"ג ה"ג הביאשלא נהגו כן בפולין.[8] בס' פסקים ותשובות (שם אותז) דן בכלי מתכת המצופה בפלסטיק, דחייב בטבילה עכ"פ מספק. אבל בהערה שם מעירשיש שהציפוי אינו אלא ככלי בפני עצמו, ע"ש. ובנדו"ד שאין הפלסטיק ציפוי,כי אם כלי פלסטיק ומאחוריו יש מערכת קירור.[9] ס' יום טוב כהלכתופי"ט סמ"ה.

1)    Is the heter to daven Maariv from Plag limited to a Minyan?[1]2)    In the 1st parsha of Pinchos I see two versions of the tune for the word המוכה: [2]3)    In the the מי שבירך said at a Bris, the Tzedaka is dedicated specifically to Bikur Cholim. Is that universal?[3] 4)    For Havdolo, is there a preference to use cloves?[4] 5)    We don't daven Maariv nor make Kiddush early on the eve of Shovuos, not to ‘shorten' the 49 days of Sefiras haOmer. What about lighting candles, with Shehecheyonu??[5]6)    If someone needs to suck ricolas because he has a very bad cough is it a problem to speak and learn while  מצד שמא יקדים or eating while learning?[6]7)    Towards the explain:[7]8)    A few in between?[8]9)    Follow be said:[9] 10)  Follow- Head-Tefilin?[10]https://us02web.zoom.us/j/9764852268?omn=81145219511Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1]  בקיצורשו"ע סי' ע סוס"ב אוסר ליחיד. וכן מבואר בשוע"ר סי' צ ס"י,וכ"מ שם סי' תלא ס"ו. אבל ראה פסקי תשובות סי' רלה הע' 8.[2]  ר"משוסטרמן ע"ה קוראה בטעם תביר.[3] ראה רמ"א יו.[4] בשוע"ר סי' רצזס"ג כתב להניח חתיכת מור. אבל המשנ"ב הוסיף גם ציפורן. {לעייןא"ר}. ויש לעיין, כי המור ברכתו 'בורא מיני בשמים' בודאי, משא"כהציפורן, שהוא משום ספק תבלין ספק עץ.[5] ראה.[6] הבןאיש חי ([7] סיום זה אינומופיע בסדור של"ה (תק"ב) ולא בסדור יעב"ץ (תק"ה) ולא בקצורשל"ה (ד"ר פיורדא תנ"ג). הוא מופיע בספרון 'ברכת החדש' (רדלהייםתקי"ב) ובסדור שערי תפלה (פראג תקל"ז). בשניהם: "כאור", וכןב'סדר עבודה ומורה דרך' (סלאוויטא תקפ"ז) ושער יששכר (ברוקלין תשל"ב).השינוי ל"וכאור שבעת הימים" מופיע בסדור עבודת ישראל (רדלהייםתרכ"ח). באור התורה על הפסוק (ישעי' ל, כו) מביא מפירוש 'כלי פז' (מהר"שלאניידו, ונצי' תי"ז) שלעת"ל ישתוו הלבנה והחמה. והשמש יתגדל שבעתיים,ובמילא גם הלבנה תתגדל. ומתאים הנוסח "כאור החמה [שיהא] כאור שבעתהימים".דיון על מצות קידוש החודש כשתתמלא הלבנה – בס' התוועדויותתשד"מ ח"ג ע' 1528 (שערי גאולה – ימות המשיח סי' מב).[8] ראה שו"עאו"ח סי' קע סט"ז; ספר השיחות תרצ"ז ע' 234.[9] מפורש בשערי אפרים שער טס"ט. בתורת מנחם כרך לו ע' 134 נסמן – אודות ברכת הגומל – לס' תודת חיים! [10] ע"פ נגלה: להשו"ע אין להפסיק בכריכות שעל הזרוע.ווויתרו לדברי האריז"ל, אבל לא לכריכה שעל האצבע. ע"פ – טבעת קידושין.אבן השהם סי' כה ס"ה משער הכוונות סוף דרוש ה' מדרושי תפילין (י טור ב).

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

How Important Is a Kiddush?

Starting chapter 3 with a Mishnah - and the new topic of uttering oaths. Plus, the question of taking oaths, and getting tripped up by them. Something that is obvious that it's impossible... maybe could have ben done better. Note: Oaths of utterance, oaths that are explicit in the verses, and the "before/after" factor.... If someone takes an oath not to eat - a certain amount, or any amount, a small amount would or would not make him liable, depending on whose view. Plus, anything one might uttered, if uttered in that way, can be held in abeyance. Plus, determining the "right" language to use can truly matter. Also, the difference between a false oath and one taken in vein - and how the two versions of the Ten Commandments in the Torah each contains one version. Were they uttered at the same like the versions about Shabbat?

1)     We recently discussed responding Omein to someone else's brocho whilst in the process of donning one's own Tefilin. Reb Akiva Eiger has an interesting proof: [1]2)    I'm affixing a Mezuza in the home of one who's wheelchair-bound ר"ל. May the homeowner recite the brocho as I'm about to affix his Mezuza? [2]3)    When the father isn't present at a boy's bris, who says the brocho להכניסו?[3]4)    A food wrapper has a QR code. Am I allowed to tear through it or is it like text?[4]5)    At the end of Hoshanos the Sefer/Sifrei-Torah are replaced inside the Oron Kodesh, we then say in unison למען דעת כל עמי הארץ וגו' and then the Ark is closed. Reason:[5]  6)    Towards the end of Kiddush Levono, the Chabad Sidur has כאור שבעת הימים whereas most other contemporary Sidurim have וכאור שבעת הימים. Please explain:[6]7)    A few people use the same cup for Kiddush. Need one rinse the cup in between?[7]8)    Follow-on re. when should the מי שבירך for the Maftir be said:[8]9)    Follow-on re. adding water to cup of wine for Kiddush or Birkas haMozon:10)  Why do we wrap the Tefilin-strap around the middle finger only after having donned the Head-Tefilin?[9][1]  או"חסי' כה ס"ט.[2] הבןאיש חי (דיני חנוכה בפ' וישב, דין ו) מתיר למשלח לברך. לדעת הפרי חדש (סי' תלבסס"א) יכול בעל המצוה לברך על מצוותו הנעשית ע"י שלוחו. אך רבים חולקיםעל זה - ראה ס' שכל טוב יו"ד סי' רפט ס"ק כא. נפק"מ באסיר שהרבהמבקר מדליק נר חנוכה מעבר לקיר של זכוכית, אם האסיר יוכל לברך.[3] ראה רמ"א יו"ד סי' רסה ס"א. אכן לגבי ברכת'שפטרני' ליתום שנהי' בר-מצוה, נראה שאין מברכים כלל. פסקי תשובות סי' רכה:ד. אבללנט"ג (יב:כ) תברך.[4] ראה פסקי תשובות סי' שמסט"ז אם לחייב הכותב בכתב-סתר. ובנדו"ד זה פחות מזה. ועכ"פ לגבימחיקה-שלא-ע"מ-לכתוב נראה להקל.[5] המנהג מופיע ברוקח סי' רכג.[6] סיום זה אינומופיע בסדור של"ה (תק"ב) ולא בסדור יעב"ץ (תק"ה) ולא בקצורשל"ה (ד"ר פיורדא תנ"ג). הוא מופיע בספרון 'ברכת החדש' (רדלהייםתקי"ב) ובסדור שערי תפלה (פראג תקל"ז). בשניהם: "כאור", וכןב'סדר עבודה ומורה דרך' (סלאוויטא תקפ"ז) ושער יששכר (ברוקלין תשל"ב).השינוי ל"וכאור שבעת הימים" מופיע בסדור עבודת ישראל (רדלהייםתרכ"ח). באור התורה על הפסוק (ישעי' ל, כו) מביא מפירוש 'כלי פז' (מהר"שלאניידו, ונצי' תי"ז) שלעת"ל ישתוו הלבנה והחמה. והשמש יתגדל שבעתיים,ובמילא גם הלבנה תתגדל. ומתאים הנוסח "כאור החמה [שיהא] כאור שבעתהימים".דיון על מצות קידוש החודש כשתתמלא הלבנה – בס' התוועדויותתשד"מ ח"ג ע' 1528 (שערי גאולה – ימות המשיח סי' מב).[7] ראה שו"עאו"ח סי' קע סט"ז; ספר השיחות תרצ"ז ע' 234.[8] מפורש בשערי אפרים שער טס"ט. בתורת מנחם כרך לו ע' 134 נסמן – אודות ברכת הגומל – לס' תודת חיים! [9] ע"פ נגלה: להשו"עאין להפסיק בכריכות שעל הזרוע. ווויתרו לדברי האריז"ל, אבל לא לכריכה שעלהאצבע. ע"פ – טבעת קידושין. אבן השהם סי' כה ס"ה משער הכוונות סוף דרושה' מדרושי תפילין (י טור ב).

If you have your Bibles, I would invite you to open them up to the book of Genesis. In chapter two, we're going to begin with the blessing known as the Kiddush, which means to set apart. And whenever we talk about sanctification, we're speaking about being set apart in regard to the purposes of God.To donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org6355 N Courtenay ParkwayMerritt Island, FL 32953Feel free to download our MyBibleStudy App on telephonehttps://get.theapp.co/yjjqwe don't know how long we can post the teachings on YThttps://www.instagram.com/mybiblestudyofficial/ To support this ministry financially, visit: https://www.oneplace.com/donate/1256/29

If you have your Bibles, I would invite you to open them up to the book of Genesis. In chapter two, we're going to begin with the blessing known as the Kiddush, which means to set apart. And whenever we talk about sanctification, we're speaking about being set apart in regard to the purposes of God.To donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org6355 N Courtenay Parkway Merritt Island, FL 32953Feel free to download our MyBibleStudy App on telephone https://get.theapp.co/yjjqwe don't know how long we can post the teachings on YT https://www.instagram.com/mybiblestudyofficial/ To support this ministry financially, visit: https://www.lightsource.com/donate/1255/29

Send us a textThe sanctification of God's name stands as Judaism's most profound obligation—a mitzvah that transcends mere religious observance to become the very embodiment of what it means to be Jewish. Through an exploration of Parshat Emor, we discover that Kiddush Hashem goes far beyond the dramatic act of martyrdom most commonly associated with it.Did you know that when you resist temptation in private, with no witnesses except the Almighty, you fulfill this sacred commandment? Or that your responsibility scales directly with how others perceive your religious standing? These are just two of the seven profound dimensions of Kiddush Hashem revealed in this exploration.The mitzvah derives its power from our fundamental relationship with God established during the Exodus. Having been slaves entitled to nothing, our entire existence flows from divine grace. This recognition forms the foundation for our commitment to represent God faithfully in the world—whether in business transactions, casual interactions with strangers, or private moments of spiritual struggle.Most striking is the teaching that accidental desecration carries the same weight as intentional wrongdoing when it comes to God's reputation. The impact on observers remains the same regardless of our intent, reminding us to move through the world with heightened awareness of how our actions might be perceived.Through compelling stories of rabbis who understood the gravity of this responsibility, we witness how even small interactions—like properly greeting an elevator attendant—can become powerful moments of divine sanctification. Every Jewish person serves as God's ambassador, with the power to shape how others view not just Judaism, but the Almighty Himself.Take this journey through one of Judaism's most foundational concepts and discover how you can transform everyday moments into opportunities to bring honor to God's name. How will you represent the divine today?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

https://rabbiefremgoldberg.org/emor-overcompensate-with-kiddush-hashem Tue, 13 May 2025 14:45:28 +0000 7025 Rabbi Efrem Goldberg Parsha Perspectives - Podcast no

Mishnah Berurah -  Siman 426: Seif 2-4 סימן תכ"ו סעיף ב-ד Hilchos Kiddush Levana - ברכת הלבנה וזמנה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura

1)     Siyum on Rambam, Sefer Zmanim; start Sefer Noshim.[1]2)    Feedback on comments on the Laws of Shema[2], aired seven weeks ago at Siyum Sefer haMada (Shiur #23). 3)    I was contacted by a Jewish couple, touring on a nearby island. I know them as traditional, but not Shomer Shabbos. They were seeking kosher wine for Kiddush on Shabbos. I know of a possibility of kosher wine being accessible on that island, but it would be non-mevushal. Is it perhaps preferable that they make Kiddush over bread?[3]4)    Why are we not particular to add water to our wine for Kiddush?[4]5)    May one use an eyelash-curler on Shabbos?[5] 6)    Does a newly-converted Ger have to immerse all his old utensils in the Mikveh?[6]7)    May one trim his moustache during Sefiras haOmer?[7]8)    When should the Gabbai be saying the מי שבירך for Maftir?[8]9)    Correct vowelisation of the word חייתני:[9]10)  Procedure for removal of Tefilin: unwinding strap from middle finger and several circuits from the arm?[10]https://us02web.zoom.us/j/9764852268?omn=87387476892Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1] הקשר בין מעלת שלום ביתולפסוק שבריש ספר נשים (משלי יג, יד). [2] ברמב"ם הל' קר"שפ"ב ה"ט מזהיר על שבא-נח ונד וממשיך: "לפיכך צריך ליתן ביןהדבקים...". משמע שחיוב ההפרדה אינו מצד הפסד האות, כי אם משום הזהירות בנעונח. אבל בפיה"מ מבואר שהוא משום הפסד האות. פירוש הר"א זילברשטיין נ"י:לולא הזהירות בנח ונע היו יכולים לומר "ואבדתמע מהרה" ואז לא היינומפסידים האות. אך בגלל הזהירות בנע ונח אי אפשר בעצה זו, לכן מחוייב לתת ריוח. [3] יש כמה שצידדולהיתר – כנ"ל בשבוע שעבר. וראה לחומרא באגרות קודש חי"ג ע' שכב – מובאבשלחן מנחם ח"ב ע' יט.  [4] ראה או"חסי' קפג ס"ב ברמ"א; שוע"ר שם ס"ג; פסקי תשובות שם ג'.  [5] ראה פסקיתשובות סי' שג אות טז. ועוד ואולי עיקר – חשש תלישת שיער.[6] בס' פסקיםותשובות יו"ד סי' קכ:ד מסיק להטביל בלא ברכה. ואני מציע שיקנה כלי חדש ויכלולהכל בברכה זו.[7] מפורש לאיסור ברבינו ירוחם נתיב ח"ד. (פרט למי שמפריעלו לאכילתו).[8]  [9] מכתב-קודש מימיהסליחות תשכ"ב, נספח לד"ה קדושים תהיו תשמ"א הנדמ"ח. בס'ישמיע כל תהלתו מביא ממס"ק 'כתר' להשוות תיבה זו עם זו שבפרק קיט, צג.[10] מכתב-קודש מיום י"א תמוז תשכ"ג, נספח למאמרהנ"ל. המובא מאשכבתא דרבי הוא שם בע' 61. וראה גם מאסף לכל המחנות סי' כחסק"ו

In this shiur we discuss: 1) Maaser on tax return (correction), 2) Turning head by Kedusha (follow-up), 3) Bringing food to table after Kiddush, 4) Filtering water on Shabbos due to bugs, 5) Walking passed a light sensor, 6) Last time to recite Birchas Hashachar, 7) One who didn't yet wear Tefillin until after sunset on Friday night, 8) Praying in a room with a cross, 9) Appointing a chazzan during Pesukei D'Zimra, 10) Standing and learning with your back to the Aron, 11) Placing a laptop on a sefer, 12) Birchas Hagomel for a katan who was ill, 13) Rubbing in suntan lotion on a infant on Shabbos

Rabbi Yehuda Goldman

The first 10 minutes of this shiur were accidentally not recorded. Below is a link to the beginning of the shiur in Hebrew:https://youtu.be/sa1O4hmnRf01)     In Modim we say הטוב כי לא כלו רחמיך, המרחם כי לא תמו חסדיך. Wouldn't it have been more logical to link Toiv with Chessed and Rachamim with Rachamim?[1]2)    At our public Seder I struggled to be heard throughout the room. Would I be able to use a hailer, i.e. a non-electric horn, to project my voice?[2]3)    May I buy shares in a company that sells alcohol, including non-kosher wines?[3]4)    I hosted non-frum people for a meal and placed non-mevushal wines at the table. May I, at a later event, serve the remaining wine to those same people?[4]5)    One of our quorum forgot to say יעלה ויבא and has to repeat the Shmoine Esrei. Have we lost our minyan?[5]6)    Whilst I'm putting on Tefilin, someone next to me says the brocho for his putting on Tefilin. May/Should I answer Omein to his brocho?[6]7)    My little children sometimes reach out and handle food before they have washed Negel Vasser. Should I stop them from eating that food? What about myself?[7]8)    On Yomtov, may one boil water to wash dishes [for same-day use]?[8]9)    Feedback re. wine flasks:10)  Feedback re. one who said שהחיינו at Kiddush in error:[9]https://us02web.zoom.us/j/9764852268?omn=87025915444[1] סה"מתרנ"ד ע' קיג. מובא ברשימות דברים (חיטריק) ח"ב ע' ש.  [2] בשו"ת שבט הלוי(ח"א סי' סו) אוסר, מדין משמיע קול ע"י כלי – אע"פ שאינו משוררוהכלי אינו כלי-שיר.[3] ביו"ד סי'קכג ס"א מביא הרמ"א ב' דעות אם מותר לעשות סחורה בסתם יינם. קניית מניותהוא קיל הרבה מסחורה ישרה. [4]  בכמהשו"ת צידדו להיתר במח"ש לומר שאינו מנסך – ראה שו"ת חלקת יעקבח"א סי' עו-ז; ציץ אליעזר ח"ח סי' יח, ועוד.  [5] שו"ת משנההלכות חי"א סי' עו. למנין ב', קצות השלחן סי' כב הע' אפשיטא לי' שעדיין מצטרף.[6] בבאר היטב (סי'כה סקי"א) הביא משו"ת דבר שמואל שלא לענות, ובשערי תשובה (שם) הביאמשו"ת פנים מאירות – לענות. אריכות בזה ב'סדור רבנו הזקן' מילואים סי' לט הע'19.בבאה"ט שם דן בדבר עניית אמן בעת הנחת תפיליןדר"ת. אדה"ז בסדורו מקיל ומצריך לענות. ובתפילין דרש"י – יענה'קדושה', ויברך "על מצות..." על תש"ר.אך מה שהקיל שם בשומע הברכה מחבירו, "וקל להבין"– צ"ע.[7] ביאור הנושא –בשוע"ר סי' ד במהדו"ב. בפירות – יש אומרים דמועיל לשוטפן (פסקי תשובותשם אות י).[8] מבואר להיתרבשוע"ר סי' תקיא ס"א. אבל בשמירת שבת כהלכתה פי"ב אות ה נטה להחמירבכלים שהיו מלוכלכים מבעוד יום.[9] נטעי גבריאל-פסח ח"גפי"ד ס"ז הביא שיטת רשז"א דלא הוי הפסק.

IntroHaving previously welcomed Professor Michal Shaul to discuss kiddush clubs on the 124th episode of The Jewish Drinking Show, Prof. Shaul has since published an article, "Happy Hour: The Communal Kiddush and Its Roles in the Synagogue World", Jewish Culture and History, Vol. 25, Iss. 3 (2024) (published online in October 2023), as well as a Hebrew article on kiddush at shul, "הציבור מוזמן לקידוש לאחר התפילה': הקידוש כמחולל וכמשקף את קהילת בית הכנסת' 'Kiddush to Follow' - The Kiddush as Creator and Reflector of the 'Synagogue Community'", כנישתא, Vol. 5 (2024). Surprisingly, despite multiple episodes of The Jewish Drinking Show, this episode is the first to focus on kiddush in synagogues.Biography of GuestProf. Shaul is a senior lecturer in the Department of History at Herzog College. She won the Shazar prize for research in Jewish History (2016). Her book Holocaust Memory in Ultraorthodox Society in Israel was published in Hebrew (Yad Ben-Zvi and Yad Vashem, 2014) and English (Indiana University Press, 2020). Her work about different aspects of the religious commemoration of the Holocaust has been published in various journals, e.g., Yad Vashem Studies, Jewish Culture and History, Journal of Israeli History, and many more. During 2016-2018, she was a scholar-in-residence at The Melbourne Holocaust Center. While living in Melbourne, Prof. Shaul was exposed to the central role of the communal kiddush in shul and started to study it, yielding the first chapter of her Kiddush study project on kiddush clubs. Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

1)     I've said HaMapil and then realise that I haven't counted Sefirah. What should I do?[1]2)    A non-Shomer Shabbos picked up an open bottle of wine (not mevushal) to check the label. Is the wine Nesech?[2]3)    At Kiddush on one of the last nights of Pesach I said שהחיינו. Having realized my error, may I now drink the Kiddush wine?[3]4)    At Kiddush on the past Motzei Shabbos I realised that I had forgotten to include VaTodieinu in Maariv and I had carried something home from Shul. What now?[4]5)    During the Yomtov meal this past Motzei Shabbos I realized that I hadn't said the brocho Hamavdil at Kiddush. Do I recite it now, with another cup of wine?[5]6)    I have an open Sefer and I need to leave the room for a minute. May I place a mundane paper over the open Sefer?[6]7)    We learn that when praying alone one should omit Piyutim in the blessings flanking the Shema. Does that include the poem E-l Odon said on Shabbos?[7]8)    At specific points during Birchas Kohanim it is customary that the Kohanim sway to the right and the left. Is the main imperative that he sways his hands or he turns his face?[8][1] פסקי תשובות סי' רלט אות גפשיטא לי' שיספור בברכה.[2] בשו"עיו"ד סי' קכד סכ"ה מפורש להיתר, בנאד סתום. ובפתוח – במקום הפסד. וכלשכן במח"ש בזה"ז שיש מקום להקל. [3] שגיאות מי יבין (סי' נוסס"ד) מביא שהגרש"ז אויערבך הורה שרשאי לשתות. ואילו בנט"ג פסחפי"ד ס"ז הצריך לברך שנית.[4] בשוע"ר סי' תצדס"ג מבואר שאם טעם או עשה מלאכה טרם שהבדיל על הכוס, צריך להתפלל שנית. במשנהברורה (ביה"ל שם) מפקפק: א) אם שוה מלאכה לטעימה; ב) הפמ"ג מסופק אםחיוב חזרת התפלה נאמר גם אחרי שכבר הבדיל על הכוס. אבל בשוע"ר – "צריך לחזורולהתפלל ולהבדיל בתפלה וגם על הכוס" - משמע דלא שנא, דאי מיירי שעדיין לאהבדיל על הכוס, מאי קמ"ל? ועוד ועיקר, דמסיים "שאינו יוצא בהבדלה שעלהכוס בלבדה הואיל ואינה כהוגן..." – שבזה אין הבדל אם כבר הבדיל או לא.בביאור הלכה מציין שהדרך החיים אינו מחלק כהפמ"ג.דבריו בסי' לג, סמ"ח. וש"נ לדבריו להלן, היינו לסי' צז ס"ח.הדה"ח מבחין בין עשה מלאכה גמורה לבין הדליק נר, שבזה לא יצטרך לחזור עלהתפלה. הבחנה זו במלאכות מופיע בשוע"ר סי' רצט סי"ח, לענין אי-מחאהבנשים המקילות. אבל "אין דבריהם עיקר". אך מ"מ אולי כדאי לסמוך עלכך שלא ליכנס לחשש ברכה לבטלה. [5]  שוע"רסי' תעג ס"ז.  [6] ביו"ד סי'רעז ס"א מומלץ לפרוש מפה על הספר הפתוח. ט"ז וש"ך על הגליון שם. לאיניח ספר להחזיק מקום (פ"ת יו"ד סו"ס רפב). להבחין בין מפה סתםלבין נייר של דברי חול.[7] מקור הדבריםבשוע"ר סי' סח ס"ב הוא בשו"ת מהר"מ מינץ סי' פז. ושם מייריבפיוטים שנשנו בפלוגתא. ואילו פיוט זה מובא בסדר רב עמרם, ובזהר (ח"ב קלה, ב)הוא מכונה אלפא-ביתא רבתא – בניגוד לאלפא-ביתא זוטא של ימות החול. ונראה להבחיןבין פיוטים הנאמרים חזןקהל לבין שנקבעו שאומרם כל אחד. נ"ל שאנשי כנה"גתיקנו שניתן להאריך כאן, כי לולא כן יש בזה חשש הפסק.[8] באו"ח סי' קכחסמ"ה: "אלו תיבות שהכהנים הופכים בהם לדרום ולצפון", ואילובשוע"ר (שם סנ"ח): "שהופכים בהם פניהם". וכן הבהיר הערוךהשלחן (שם סס"ה), וכן הוא בדרך אגב בפרי חדש בסוף סימן הנ"ל. הפר"חמקדים צפון לדרום. והעירו שכשפני הכהנים למערב, הרי ימינם לצפון ושמאלם לדרום.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When Yom Tob begins on Mosa'eh Shabbat, one may not light the Yom Tob candles until the end of Shabbat. Therefore, a woman must recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before she lights the Yom Tob candles, unless she recited Arbit with the special insert of "Va'todi'enu," which serves as a kind of "Habdala" and formally ends Shabbat. Those who every week follow the view of Rabbenu Tam, and refrain from Melacha until 72 minutes after sundown, should do so also when Yom Tob begins on Mosa'eh Shabbat, and should not light candles until 72 minutes after sunset. When Yom Tob falls on Mosa'eh Shabbat, we combine Kiddush and Habdala, and recite the Berachot in the sequence known by the acrostic "Yaknehaz": "Yayin" ("Boreh Peri Ha'gefen" over wine), "Kiddush" ("Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zmanim"), "Ner" (the Beracha over the candle), "Habdala" (the Beracha of "Ha'mabdil Ben Kodesh Le'kodesh"), and "Zeman" ("She'hehiyanu"). We do not recite the Beracha over spices ("Besamim") when Mosa'eh Shabbat is Yom Tob (Mishna Berura 473:3). The custom in our community is to recite these Berachot while standing. Although we generally sit for Habdala, we nevertheless stand for the recitation of "Yaknehaz," since it is primarily Kiddush, for which we stand. One may recite the Beracha of "Boreh Me'oreh Ha'esh" over the Yom Tob candles, since they were lit for the purpose of illumination. However, if a Yahrtzeit candle was lit in memory of a departed loved one, it should not be used for the Beracha of "Boreh Me'oreh Ha'esh," since it was not lit for illumination, but to honor the memory of the deceased. If the candle was lit with the intention that the light should be used, then one may recite the Beracha of "Boreh Me'oreh Ha'esh" over it. In general, it is preferable to recite the Beracha of "Boreh Me'oreh Ha'esh" over an "Abuka" ("torch"), which means two or more wicks holding a single flame. When Yom Tob falls on Mosa'eh Shabbat, there is a practical problem using a conventional Habdala candle, since one may not extinguish fire on Yom Tob, and thus the candle will have to be left burning until it extinguishes. Therefore, if possible, one should prepare before Shabbat a surface with two wicks with some wax underneath them. These wicks should be lit on Mosa'eh Shabbat from an existing flame, and then the Beracha can be recited over this flame, which will naturally extinguish soon thereafter once all the wax has melted. If one did not prepare these wicks before Shabbat, he should recite the Beracha of "Boreh Me'oreh Ha'esh" over one of the Yom Tob candles. One should not combine two candles together for the Beracha, as it is questionable whether it would then be permissible to separate the candles. On an ordinary Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" – which is a sort of Habdala – in the Amida in Arbit, he does not have to repeat the Amida, because he will in any event recite Habdala. However, if he then ate before reciting Habdala, Hazal imposed a "penalty" requiring this person to repeat the Amida. When Yom Tob falls on Mosa'eh Shabbat, however, one who forgot to recite "Va'todi'enu" and then ate before Habdala does not have to repeat the Amida. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), who explains that whereas "Ata Honantanu" was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), and is thus considered part of the prayer, "Va'todi'enu" was established later, during the time of Rav and Shemuel. As such, "Va'todi'enu" is not an integral part of the Amida, and therefore the "penalty" that applies to one who forget to recite "Ata Honantanu" does not apply to one who forgot to recite "Va'todi'enu." Needless to say, however, one must make every effort to remember to recite "Va'todi'enu" and not to eat before reciting the combination of Kiddush and Habdala.

Saturday, April 12, 2025, we held our yearly Messiah in the Passover Seder banquet at the Knollwood Country Club in Granada Hills, CA. We were truly blessed to have 260 attend and experience such a beautiful Passover with everyone who came.Our time of worship and praise was uplifting, joyous and celebrative. Everyone who came had such a wonderful time reflecting back on Israel's exodus from Egypt, learning of the Jewish traditions and seeing how Yeshua, our Passover Lamb, observed Passover with his disciples, fulfilling many of the Jewish traditions that are still practiced today.As our Passover seder developed, Rabbi Gary explained how the traditions the Jewish people practice were also observed by Yeshua and used by him to reveal himself as Israel's Messiah.This episode only includes Rabbi Gary's introduction to the Seder. To watch the complete Seder, go to the YouTube link below.YouTube: https://www.youtube.com/watch?v=X0-f356fy5oSend us a text

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The first cup of wine drunk at the Seder is the cup of Kiddush, and the second is drunk at the conclusion of Maggid, after reciting the Beracha of "Asher Ge'alanu Ve'ga'al Et Abotenu." However, despite the fact that the second cup is not drunk until the end of Maggid, Hacham Ovadia Yosef rules that the cup should be poured right before Ma Nishtana, when the children ask their questions. One of the ways we arouse the children's curiosity is by pouring the second cup of wine before beginning the meal. The children do not ask about the first cup, since they are accustomed to beginning the meal with Kiddush, but they are then perplexed when we pour a second cup of wine before proceeding to the meal. It is thus appropriate to pour the second cup before Ma Nishtana as part of the effort to arouse the children' curiosity. According to the strict Halacha, one does not have to wash the cup before pouring the second cup of wine. One may simply pour wine into the cup or, as is customary, have somebody else pour for him. According to the Zohar, however, one should rinse the cup before pouring each time at the Seder. And thus although one is certainly allowed to add wine to the cup without first rinsing it, it would be preferable to first rinse the cup to follow the teaching of the Zohar. One should preferably use red wine at the Seder, even if one has white wine which is higher quality than his red wine. Hacham Ovadia rules that one who has difficulty drinking wine may use grape juice at the Seder. One may also use wine for some of the cups and grape juice for the others. There are those who use wine for the first cup – which is the most important, as it also serves the function of Kiddush – and for the last cup, since they will soon be going to sleep so it would not matter if the wine makes them tired. In any event, grape juice is perfectly acceptable for use at the Seder for any or all the cups if one finds it difficult to drink wine. If, for whatever reason, a person will not be drinking the second cup of wine, he nevertheless recites the Beracha of "Asher Ge'alanu," as the Beracha does not depend upon the Misva of the second cup. Some people have the custom that only the head of the household recites the Beracha of "Asher Ge'alanu" while everybody else fulfills their requirement by listening. This practice is perfectly acceptable, and may even be preferable. If this practice is followed, those listening must ensure not to answer "Baruch Hu U'baruch Shemo." If, however, the head of the household does not clearly enunciate all the words, or if he does not have in mind that the others are fulfilling their obligation through his recitation, then everyone should recite the Beracha himself or herself, as they cannot rely on the head of the household's recitation. All the four cups at the Seder must be drunk while leaning to the left, and one who drinks without leaning must drink the cup again while leaning. If one drank the second cup without leaning, he does not repeat the Beracha of "Asher Ge'alanu" when drinking again. It is advisable for the head of the household to announce before the recitation of "Asher Ge'alanu" that everyone should drink while leaning to the left after the recitation.

B"H Jewish customs aren't just rules—they're personal, meaningful, and often passed down through generations. On Seder night, while halakhah gives us the structure, it's our minhagim—our customs—that bring it to life. Each family becomes a storyteller, adding their unique voice to the larger Jewish journey. In this clip, I share a small but special family tradition: lifting my pinky during Kiddush. It may seem simple, but it's deeply symbolic and woven into our mesorah. What personal customs does your family hold onto during Pesach? A To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Welcome to our special Passover episode, where we explore the profound layers of the Passover Seder, a ceremony that beautifully encapsulates over three millennia of Jewish history and identity. In this episode, we discuss the fifteen steps of the Seder, from Kiddush to the festive meal, and delve into the powerful narratives and symbols that connect us to our ancestors.We share a humorous yet insightful exchange between a rabbi and an astrophysics professor, which cleverly illustrates the depth of Talmudic study compared to the simplification of complex ideas. The conversation highlights how Jewish traditions and teachings are much more than historical records; they are vibrant memories passed down through generations, forming a continuous link back to the Exodus from Egypt.We reflect on how the presence of multiple generations at the Seder table turns these historical events into a vivid collective memory, extending back hundreds of years and forward into future gatherings. This episode also touches on the intriguing absence of certain words in Biblical Hebrew, such as "history," which is replaced with "memory" — a concept deeply ingrained in Jewish culture.Join us as we discuss how the Passover Seder transcends mere historical recounting, acting instead as a dynamic memory that engages with the past as a living part of our present and future. We conclude with a powerful message on transforming pain into blessing, inspired by the life of Henrietta Szold, who turned personal hardship into a legacy of love and humanitarianism.Main Takeaways:The Seder as a Link Across Time: The Passover Seder is not just a ritual but a bridge connecting 3,300 years of Jewish history through family stories and traditions passed down through generations.Memory Over History: The episode explores why the Hebrew language prefers the term "memory" over "history," emphasizing personal and collective identity formation through remembered experiences rather than impersonal historical events.Cultural Insights: A look at how the absence of certain words in Hebrew, like "history" and "civility," reflects deeper cultural values, with "memory" (zachor) and "chutzpah" taking prominent roles.Humor and Wisdom: The interaction between the rabbi and the professor serves as a metaphor for the depth and complexity of Jewish teachings and the importance of continual learning and interpretation.Transforming Pain into Blessing: Inspired by Henrietta Szold's story, the episode underscores a fundamental Jewish principle of using persoSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

1)     Siyum on Rambam Sefer haMada:2)    Guidelines to setting up Communal Sedorim for 1st night Seder:[1]3)    On Shabbos Erev Pesach, if I eat chometz in one location and continue eating in a second location, where should I bentch? [2]4)    May one eat Kitniyos on Erev Pesach?[3]5)    Poreis Mapoh and making Kiddush during the 7th hour:[4]6)    On Shabbos, may one dress a toddler with an extra Pamper before going out somewhere, to be handyfor when the child will need to be changed?[5]7)    The Alter Rebbe is emphatic about the Head-Tefillin being centered. I first used a  mirror, but then checked with a stick; my Tefillin were off-centre. What should I do?[6]8)    Regarding סעודה שלישית, the Alter Rebbe doesn't address what one does if shkiah came and one didn't yet eat. The משנה ברורה – quoted in קצות השלחן - says that one may wash in such a situation, as the obligation of Seuda Shlishis overrides the prohibition to eat. Would that permit me to eat just Minei Mezonos then too?[7][1] איסור הכנה מיו"ט לחבירו מבוארבאו"ח סי' תרסז. היתר ההכנה ע"י נכרי: פסקי תשובות סי' שב:יג, תק:ב;נתיבים בשדה השליחות ח"ב ע' 131, ובארוכה – שם ח"ג.  [2] דין סילוק שלחן מבואר בשוע"ר סי' קעזס"ו, שצריך לברךP גם על דברים שדרכם לבאללפת הפת. בשו"ת חשב האפוד ח"ג סי' י מכריע דבכה"ג א"צ לברךעל דברים הבאים ללפת הפת. כשמקדשעל היין ואוכל פת ב'חדר חמץ' ושאר הסעודה במקום אחר: א) אם צריך לברך על שארהמאכלים? ב) אם חייב לחזור למקום הראשון לברכת המזון? ג) האם עדיף לברך ברכת המזוןב'חדר חמץ' ואז יאכל מה שירצה במקום אחר? היתרעקירת מקום כשהי' דעתו לכך מבואר בסי' קעח ס"ד. אבל משמע שצריך לאכול קצת פתבמקום השני (סי' קפד ס"א). ב' חדרים בבית א' מועילה דעת דלא ליהוי שינוי מקום– לברכה ראשונה! (סי' קעח ס"א). לכן נראים ב' אפשרויות: א) לברך בהמ"זב'חדר חמץ' ואחר היסח הדעת, לאכול שאר מאכלות; ב) בגמר שאר המאכלים, לחזור ל'חדרחמץ' לבהמ"ז. [3] פסקי תשובות סי' תנג:ד.[4] ראה עולת שבת סימן רעא.[5] אסור להאכיל תינוק איסור בידים (שוע"ר סי'שמג ס"ט), ונכלל בזה גם איסורי שבת (שם סי' שא סכ"א). ברם: לצורך חולהשאין בו סכנה מותר לעשות מלאכה דאורייתא ע"י שינוי (שם סי' שכח סי"ט);וצרכי תינוק כדין צרכי החושאב"ס (שם סעיף כב, ובסי' שמג ס"ה)[6] ראה 'סדור רבנו הזקן עם ציוניםמקורות והערות' (החדש) ח"א ע' קיח; אנציק' תלמודית כרך לד ערך 'לא ניתנה תורהלמלאכי השרת' (ברכות כה, ב).[7]  איסור אכילה בבין השמשות של סוף השבת –שוע"ר סי' רצט ס"ב. ויש מתירים עד ודאי לילה. המשנה ברורה (סק"א)מקיל בספק חשיכה לצורך מצות סעודה שלישית. בקצות השלחן (סי' צד:ב הע' ו) מעידשנהגו להקל בספק חשיכה. לענ"ד, אם מותר אז להתחיל סעודת לחם, כל שכן שמותרלאכול אז מיני תרגימא.

Happy Purim ! אַ פֿריילעכן פּורים Highlights: Sholem Londner: 2 jokes for Purim Shane Baker: Yiddish story for Purim: Drunk All Year, Sober on Purim אַ גאַנץ יאָר שיכּור, פּורים ניכטער Used with the permission of Shane Baker and the Congress for Jewish Culture, originally released on YouTube in 2023. From our archive: Hasia Segal (2010): Purim greetings from FL Iosif Lakhman (2010): Purim greetings from Brighton (Boston), MA Miriam Libenson (1999): The Story of Purim Morris (Moyshe) Hollender (2011): Kiddush for Purim and short interview Matele Friedman (2016): Ikh Bin Geboyrn Simkhes-Purim (Born on the Joyful Purim Holiday) Music: Emmanuel Fisher: Shoshanas Yakov Leahke Post: Purim Tova Ben-Zvi: Haynt Iz Purim Brider Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air date: March 12, 2025

Source Sheet

On "Shabbat Zachor," the Shabbat before Purim, we take two Torah scrolls from the Heichal. After reading the regular Torah portion from the first Torah, we open the second scroll and read for the Maftir reading the final verses of Parashat Ki-Teitzei (Devarim 25:17-19) which command us to recount Amalek's attack on Benei Yisrael. According to many Halachic authorities, including the Shulchan Aruch, the annual reading of these verses constitutes a Torah obligation. The Zachor reading differs in this regard from the standard Torah reading, in that it is a Torah obligation. In light of the unique status of the Zachor reading, is it proper for the congregation to read along with the Ba'al Koreh (reader) from their Chumashim as he reads Zachor? Although some Rabbis indeed encouraged reading Zachor along with the Ba'al Koreh, Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Purim, p. 4), rules that to the contrary, this practice is inappropriate. Firstly, he notes that the Torah introduces the obligation to recall Amalek's assault with the term "Zachor" (literally, "Remember") – the same term with which the Torah introduces the obligation of Kiddush on Shabbat (Shemot 20:8). The Sages understood the word "Zachor" as a reference to verbal recitation, thus requiring that one verbally declare the sanctity of Shabbat every Shabbat, and verbally recall the incident of Amalek once a year. As we know, one can fulfill his obligation of Kiddush by listening to its recitation from somebody else. The Halachic principle of "Shomei'a Ke'oneh" establishes that by carefully listening to somebody else's recitation, one is considered to have personally recited the given text. Therefore, one is not required to personally recite Kiddush on Shabbat, and it suffices for him to listen to its recitation by another person. Similarly, the obligation to read the Zachor section can be fulfilled by listening to the reader, and there is thus no need for the congregation to read the verses of Zachor along with the Ba'al Koreh, as they satisfy their obligation by carefully listening to his reading. Furthermore, Chacham Ovadia adds, the Zachor obligation requires reading this section from a proper Torah scroll. Therefore, the congregation can fulfill their obligation only by listening to the Ba'al Koreh's reading, whereby they are considered to have themselves read the Zachor section from a Torah scroll. If they read from their Chumashim, then they do not fulfill their obligation. It is therefore appropriate for the congregation to remain perfectly silent during the Zachor reading and carefully listen to each word read by the Ba'al Koreh. There is some discussion among the Halachic authorities as to whether or not women are included in the obligation to hear the Zachor reading, and therefore many women indeed make a point to come to the synagogue on Shabbat Zachor to hear this reading. Many communities conduct a special Zachor reading on the afternoon of Shabbat Zachor for women who are unable to attend synagogue services in the morning. Some Rabbis discouraged this practice, arguing that it is inappropriate to take the Torah scroll from the Heichal for this reading, since no Beracha is recited over this reading and it is unclear whether or not it is in fact required. Chacham Ovadia Yosef, however (In Chazon Ovadia – Laws of Purim, p. 10), encourages this practice, claiming that reading the Zachor section for women is indeed a worthy enough purpose to warrant removing the Torah from the Heichal. He draws proof to his position from the practice of Rabbi Moshe Greenwald (early 20th-century author of the "Arugat Ha'bosem") to remove the Torah from the Heichal each morning during the first twelve days of Nissan and read from the section of the "Nesi'im" in the Book of Bamidbar (7:1-8:4). Even though reading from the "Nesi'im" section during this period is not required by Halacha, and is merely a Minhag (custom), this practice is deemed worthwhile enough to allow removing the Torah from the Heichal. Certainly, then, it is proper to conduct a special Zachor reading for women in deference to the view among the authorities that the Zachor obligation applies to both men and women. Why is no Beracha recited over the Mitzva of reading Zachor? Many Mitzvot that we perform require the recitation of a Beracha. Seemingly, then, before the Zachor reading we should recite the Beracha "Asher Kideshanu Be'mitzvotav Ve'tzivanu Li'zkor Ma'aseh Amalek." Why did the Rabbis not require the recitation of a Beracha before the performance of this Mitzva? Chacham Ovadia (Chazon Ovadia – Laws of Purim, p. 11) cites those who answer this question on the basis of the Gemara's comment in Masechet Megila (10b) that the Almighty does not rejoice in the destruction of the wicked. Although the wicked people in the world must be eliminated, their death should not be a cause of joy and celebration. Thus, for example, when the ministering angels wished to sing a song of praise upon the drowning of the Egyptians in the sea, God exclaimed, "My creatures are drowning at sea – and you wish to sing a song of praise?!" Therefore, even though we must conduct a special reading to recall the obligation to destroy Amalek, the Sages chose not to require the recitation of a Beracha, which would express a feeling of joy and excitement over the destruction of the wicked. Summary: On the Shabbat before Purim we read for the Maftir reading the section of "Zachor" from a separate Torah scroll. The congregation should remain silent during the reading, rather than read along with the Ba'al Koreh (reader). Some authorities require women to hear this reading, as well. Many communities therefore conduct a special Zachor reading during the afternoon of Shabbat Zachor for women who cannot attend the morning services, and this is a proper practice.

Source Sheets

Send us a textWine for Kiddush and Havdalah

This week, Rabbi Josh Feigelson helps transform the Friday night Kiddush into a mindful celebration of life's blessings and a powerful act of witnessing Shabbat's sacred energy. In the second part of a series on mindfulness and Shabbat, Rabbi Josh Feigelson explores the transformative ritual of Friday night Kiddush—a key Shabbat practice that turns an ancient blessing into a living testimony of faith and gratitude. Soulful Jewish Living: Mindful Practices for Every Day is a production of Unpacked, a division of OpenDor Media, and the Institute for Jewish Spirituality. This episode was sponsored by Jonathan and Kori Kalafer and the Somerset Patriots: The Bridgewater, NJ-based AA Affiliate of the New York Yankees. Be in touch at josh@jewishunpacked.com. --------------- This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: Jewish History Nerds Stars of David with Elon Gold Unpacking Israeli History Wondering Jews

The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572), in Orah Haim (242), records a custom to eat on Shabbat a type of food called "Muliyata," or "Pashtida," which is dough filled with a stuffing of meat or other food, what we would call sambusak. The reason for this custom, the Rama explains, is to commemorate the manna which fell from the heavens to feed Beneh Yisrael during their travels through the desert. This food consists of meat covered with dough on top and on bottom, resembling the manna which was covered by a layer of dew on top and another layer on the bottom. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) raised the question of why we commemorate the manna specifically on Shabbat – the one day during the week when manna did not fall from the heavens. Why would there be a custom to eat a type of food that resembles the manna on the one day when the manna did not fall? One answer that is given is that specifically because there was no manna on this day, it is necessary to make a commemoration to celebrate this miracle. However, the Be'ur Halacha cites a different answer from a work entitled Torat Haim, an explanation which he describes as a "Ta'am Hagun" ("proper explanation"). He writes that Shabbat represents the "Yom She'kulo Shabbat" – the next world, Olam Ha'ba, which will be a perfect world, kind of like an everlasting Shabbat. The Shabbat we observe each week is a kind of window into the next world, a glimpse of the delights and serenity of Olam Ha'ba, and for this reason we observe several customs that bring to mind the future world. Thus, for example, we eat meat and fish, commemorating the meat of the "Shor Ha'bar" animal and of the "Livyatan" fish which will be fed to the righteous in the next world. Likewise, we make Kiddush on wine to commemorate the special wine that G-d has prepared already at the time of creation to give to the righteous in Olam Ha'ba. The commemoration of the manna may similarly be seen in this light. Our Sages teach that there is a section of the heavens called "Shehakim," which comes from the verb "Sh.h.k." – "grind." It is so named, we are taught, because manna is ground in that section of the heavens, and is prepared to be fed to the Sadikim in the next world. Accordingly, it is possible that we eat food symbolizing manna not to commemorate the manna eaten by our ancestors in the desert, but rather to commemorate the manna that will be fed to the righteous in the future. On Shabbat, when we are given a glimpse into the everlasting Shabbat of the next world, we eat food resembling the manna that will be fed to those deserving of basking in the glory and enjoying the delights of the "Yom She'kulo Shabbat."