Podcasts about Kiddush

There is a famous Halachic concept called "Shome'a Ke'one," which allows a person to fulfill his obligation to recite a certain text by listening to somebody else's recitation. On Shabbat, for example, it is customary for one person to recite Kiddush, and the others at the table fulfill their obligation by listening to that recitation and reciting "Amen."A number of conditions must be met for this mechanism of "Shome'a Ke'one" to work. For one thing, both parties must have Kavana (intention) that the recitation should fulfill the obligation of the listeners. The one reciting Kiddush must have in mind that the others will fulfill their requirement by listening to his Kiddush, and they, too, must have this in mind as they listen to the Kiddush.The Shulhan Aruch (Orah Haim 193:1) adds another important condition, of which many people are unaware. He writes (listen to audio recording for precise citation) that the listener, who fulfills his obligation by hearing the recitation, must understand what is being said. Based on the comments of a number of earlier authorities (Tosafot, Rabbenu Yona and the Rosh, Berachot 45), the Shulhan Aruch maintains that the system of "Shome'a Ke'one" requires the listener's comprehension of the recited text. Often, people at the table on Friday night do not necessarily understand the words of Kiddush. It would therefore be proper before Kiddush to briefly explain the words of Kiddush so that the listeners will understand what is being said.Nevertheless, if one listened to Kiddush (or another required recitation) and did not understand what was recited, he has Be'di'abad (after the fact) fulfilled his obligation. This is the ruling of the Mishna Berura (commentary to the Shulhan Aruch by Rav Yisrael Meir Kagan, 1839-1933), who writes that in such a case one may rely on those authorities who do not require the listener to understand the text. This is also the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (vol. 1, p. 171; listen to audio recording for precise citation).It must be emphasized that this refers only to the recitation of a Hebrew text. If a person recited a Beracha or Kiddush in a different language, then according to all views the listener fulfills his obligation only if he understands what was recited. It is only regarding a Hebrew recitation that some authorities allow the listener to fulfill his obligation even if he does not understand the language.Summary: Before one recites Kiddush on Friday night, he should make sure that all those who will be fulfilling their obligation by listening to his recitation have a basic understanding of the words of Kiddush. Nevertheless, if someone did not understand, he nevertheless fulfills his obligation by listening to Kiddush. This applies as well to other situations where one fulfills his obligation to recite a certain text by listening to its recitation by somebody else.

In this episode, Rabbi Aryeh Wolbe shares a short & sweet idea of inspiration on the great power of opportunity as we emerge from the holy days of Pesach. The first Shabbos after Pesach, there is an age-old custom to bake a Challah shaped as a key. The particular customs vary, but the KEY of livelihood and success is accessible at this time. This Jewish Inspiration Podcast by Rabbi Aryeh Wolbe of TORCH (Ep. #179) is dedicated to my daughter Rivka, as we will be celebrating her birth with a Kiddush on this special Shabbos, Parshas Shemini (albeit 8 months late). May she grow in the footsteps of her righteous ancestors and our holy matriarchs who were pure and holy in everything they did and may Rivka grow to always be a tremendous source pride and true Yiddish Nachas to Hashem and all Klal Yisroel!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on April 11, 2023, in Houston, Texas.Released as Podcast on April 14, 2023 ★ Support this podcast on Patreon ★

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909; listen to audio recording for precise citation) observes that there are those who place the Masa and the other "Simanim" at the Seder – the Zero'a, Karpas, Marror, and so on – directly on the table, rather than on a separate plate. He writes that this is incorrect. The Ke'ara, or Seder plate, is one of the sacred utensils that must be used at the Seder, and, according to Kabbalistic teaching, it corresponds to the concept of "Malchut." One must therefore ensure to use a Seder plate, rather than placing the special foods directly on the table.The Ben Ish Hai records the custom among the "Hasidim Ve'ansheh Ma'aseh" (exceptionally pious Jews) to kiss the two "Ke'zetim" of Masa with which they fulfill the Misva of Masa at the Seder, and the Masa eaten for the Afikoman. This custom, he explains, serves to demonstrate our love for the Misva, similar to the custom of the Shela (Rabbi Yeshayahu Horowitz, 1565-1630) to kiss one's Sisit. After one recites the Berachot of "Ha'mosi" and "Al Achilat Masa" at the Seder, he should first immediately eat some of the Masa, so as not to make any interruption in between the Beracha and the eating, and then kiss the Masa. It should be noted that the Kabbalists describe Masa as "the bread of Emuna," capable of infusing a person with a special degree of faith in Hashem. Masa is also described as "Nahama D'asvata" – "bread of healing," as it has the capacity to bring a person spiritual and physical healing. As such, it is a proper practice to kiss the Masa to demonstrate our love and affection for this special Misva.The Ben Ish Hai writes that when we reach the passage in the Haggada of "Dam Ve'esh Ve'timrot Ashan," someone should hold an especially designated basin, and we pour three drops of wine from our cup into the basin (one for "Dam," a second for "Va'esh," and the third while reciting "Ve'timrot Ashan"). We then pour one drop for each plague as we list the ten Makkot (plagues), and then another three drops when we recite the acrostics "Dasach," "Adash" and "Be'ahab." One should pour a larger amount of wine for the final pouring when reciting "Be'ahab." The sixteen pourings, the Ben Ish Hai writes, correspond to the fourteen joints on the hand, the palm, and the forearm, which has significance according to Kabbalistic thought.It is customary not to look at the basin, or at the drops of wine while one pours, and to instead turn his head away. Some have the custom to proclaim "Rahamana Yasilan" ("the Almighty should save us") after mentioning each plague.The Ben Ish Hai writes that the utensil into which we pour the wine while listing the plagues should be slightly broken; it should not be a proper, elegant utensil. If one does not have a broken utensil, he should break a utensil before Yom Tob. The Ben Ish Hai cites this custom from the Siddur of Rabbi Zalman. He adds that this utensil should not be rinsed before it is used for this purpose, in contrast to the cup used for Kiddush, which must be rinsed before Kiddush. The utensil used for the drops of wine poured during the listing of the plagues should be used in its present state even if it is dirty, and should not be first rinsed.Summary: One must ensure to use a Seder plate at the Seder, and not to place the special foods directly on the table. There is a custom to kiss the Masa with which one fulfills the Misva of Masa at the Seder. One should pour sixteen drops of wine into a basin during the section of the ten plagues – three when reciting "Dam Va'esh Ve'timrot Ashan," ten during the ten plagues, and three for "Dasach Adash Be'ahab." For the final pouring, one should pour more wine than he does for the others. The basin used for this purpose should be slightly broken, and should not be rinsed before it is used.

Using a disposable cup for kiddush or zimun

Apt Inspiration on the Parsha Shiur given by Rabbi Rabbi Menachem Apter. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

As the beginning of Maggid, Ha Lachma Anya contains within it all of Maggid. And yet it is a section of the Haggadah that makes very little sense. In contrast to the rest of the Haggadah it is written in Aramaic. Why? Ha Lachma Anya does not seem to have anything to do with Maggid. Why is it placed there?  This is not the bread that our forefathers ate in Mitzrayim, it's the food that they ate when they left Mitzrayim?  The Magen Avraham says that we ought to say "This is "like" the food that they ate..." but the Mogen Avraham says lo hifsid if we say it according to our current girsa. Why doesn't the Magen Avraham mandate that we say "like"? Why does he allow the current girsa? He even makes it sound like it is correct and that we have lost nothing by saying the current girsa? This is obviously not an invitation - that should have happened in Shul. At the very least before Kiddush so that the person being invited could have had the first cup of wine. The door is not even opened!  What's the difference between those who are hungry and those who are needy?  What does it mean to invite some to celebrate Pesach with us? They can't join us in the Korban Pesach, it's too late! They have to be included before the Korban was shechted.  What's the difference between now we are here and now we are slaves?  What's the connection between all three of these things?  In this shiur, delivered in Monsey, Rav Burg explains how we are still in Egypt and the process of leaving Mitzrayim is the story of our entire history. Ha Lachma Anya is a road map for how we leave Mitzrayim. 1 - We recognize our state of being in Mitzrayim. 2 - We realize that we are part of something larger than ourselves. We contribute to those who are in need. We recognize how we are needed in the world. 3 - We hold on to the hope and vision of redemption being both physical and essential.

Kiddush - Friday - Evening by Temple Isaiah

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Having received his Ph.D. in mathematical logic at Brandeis University, Rabbi Dr. Dovid Gottlieb went on to become Professor of Philosophy at Johns Hopkins University. Today he is a senior faculty member at Ohr Somayach in Jerusalem. An accomplished author and lecturer, Rabbi Gottlieb has electrified audiences with his stimulating and energetic presentations on ethical and philosophical issues. In Jewish Philosophy with Rabbi Dr. Gottlieb, we are invited to explore the most fascinating and elemental concepts of Jewish Philosophy. https://podcasts.ohr.edu/ podcasts@ohr.edu

The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Tazria (16), codifies the obligation to wash one's hands – without reciting a Beracha – before eating a food that has been dipped in one of the seven liquids. These liquids are: wine, blood, olive oil, milk, dew, honey and water. The Ben Ish Hai mentions that a helpful way to remember these seven liquids is through the acrostic "Yad Shahat Dam," the letters of which are the first letters of the seven liquids ("Yayin," "Dam," "Shemen Zayit," "Halav," "Tal," "Devash" and "Mayim"). This Halacha is most familiar to us from the Seder on Pesah, when after Kiddush we wash our hands without a Beracha in preparation for eating the celery dipped in salt water. As water is one of the aforementioned seven liquids, before eating celery with water one must wash his hands without a Beracha. Similarly, if a person washes a fruit and eats it without drying it, he must first wash his hands just as he does before eating bread – three times on each hand – but without a Beracha.There are, however, a number of conditions that apply to this obligation:1) Although the Ben Ish Hai held that this obligation applies to even small quantities of food, Hacham Ovadia Yosef, in his work Halichot Olam, Helek 1, Parashat Tazria, writes that one may be lenient when eating less than a Ke'zayit of food dipped in liquid. Though it is certainly commendable to be stringent in this regard, according to the strict Halacha one who eats less than a Ke'zayit of food with liquid is not required to first wash his hands.2) Some authorities maintain that this obligation does not apply to food eaten with liquid that had been cooked, while others extend the requirement even to such cases. Furthermore, some authorities contend that washing is required only if one eats the food with his hands, whereas others claim that the obligation applies even when one uses a utensil. As for the final Halacha, the Ben Ish Hai and Hacham Ovadia Yosef rule that one may be lenient in situations where both of these factors apply, meaning, when one eats food with a cooked liquid, with a utensil. Thus, for example, if a person lifts a piece of cake with a fork and dips it in coffee (which consists mainly of water), he is not required to wash his hands, since the coffee has been cooked and one eats the food with a utensil.3) There is some controversy concerning a case of one who eats with his hand but his hand does not come in contact at all with the liquid. The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his commentary to the Haggadah entitled Simhat Ha'regel, disapproves of the practice of many to dip cake into their coffee and eat it without washing their hands. According to the Ben Ish Hai, the Hid"a refers only to those who submerge the cake entirely in the coffee, such that their hand inevitably touches the coffee. If, however, one's hand does not come in contact with the liquid, he need not wash his hands. Rabbi Moshe Halevi (Israel, 1961-2001), by contrast, held that the Hid"a's ruling applies even if one's hand does not come in contact with the liquid. As for the final Halacha, Hacham Ovadia Yosef concurs with the position of the Ben Ish Hai, and thus one is not required to wash his hands if his hand does not touch the liquid.4) The Ben Ish Hai further writes that one is not required to wash his hands if the food he eats is customarily eaten with a utensil. Thus, for example, one need not wash his hands before eating cereal with milk, even if the milk has not been cooked. Since nobody eats cereal and milk without a utensil, the obligation of hand-washing does not apply. Similarly, if one eats a salad that people normally eat with a utensil, he is not required to wash his hands even if olive oil is mixed into the salad. However, if one eats large pieces of vegetables with olive oil, he must wash his hands even if he uses a utensil, since some people would eat large pieces of vegetable with their hands. Similarly, if one eats a wet pickle he would have to wash.5) It should be noted that this obligation does not apply to foods eaten with oils other than olive oil. Therefore, one generally does not have to wash his hands before eating "Sufganiyot" (jelly donuts), since they are usually not made with olive oil.6) One who drinks one of the seven liquids with his hands or finger is not required to first wash his hands. Although the Ben Ish Hai rules that one should preferably wash his hands in such a case, Hacham Yishak Yosef, in his work Yalkut Yosef, Helek 3, notes that the prevalent custom does not follow the Ben Ish Hai's ruling. Thus, one who drinks water from a faucet with his hands is not required to first wash his hands. Likewise, many Rabbis have the practice after reciting the Berachot under the Hupa (canopy) at a wedding to spill some drops of wine onto their finger and then sip the wine off their finger. In such a case, one would not be required to first wash his hands.

A special collaboration with the hosts of the Kiddush Club: News for Jews Podcast as we discuss the power of laughter, the secret of good comedy, and the great Jewish comedians! Get ready for Purim with past episodes: The Depth of Purim (Part 1): The Doubt before the Breakthrough: https://spotifyanchor-web.app.link/e/vfs24PsBLxb The Depth of Purim (Part 2): Esther's Hidden Mission: https://spotifyanchor-web.app.link/e/VoP21lGBLxb The Depth of Purim (Part 3): Wine, Women, and the Garden of Eden: https://spotifyanchor-web.app.link/e/0GxwylGBLxb Award-Winning Hollywood Writer David Sacks: Laughter, Leadership, and Elevating Your Life: https://spotifyanchor-web.app.link/e/LRIvtqRBLxb Purim: The Three Happiness Practices (with Devorah Buxbaum): https://spotifyanchor-web.app.link/e/kszQ42XBLxb --- It is with great pleasure that we announce the launch of Rabbi Shlomo Buxbaum's second book, "The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs". The book will be our this March! You can pre-order a copy here: https://levx.org/event/the-four-elements-of-freedom

Wine, unlike other beverages, requires the special Beracha of "Bore Peri Ha'gefen." Since wine has the unique quality of providing a degree of satiation, and does not serve merely to quench thirst as do other drinks, it earns a special Beracha.One recites this Beracha over both wine and grape juice, and even over wine that has been boiled. Even if the wine had been boiled to the point where its content was diminished, it nevertheless requires the Beracha of "Ha'gefen." It should be noted, however, that over cognac, which is produced from the vapor rising from boiling wine, one recites "She'hakol" like he would on other beverages. Since cognac is produced only from the wine's vapor, it is not considered like wine itself and hence it does not warrant the special Beracha of "Ha'gefen."If wine is diluted with water, what proportion of wine is required for it to retain its status as wine with respect to this Halacha?The Rama (Rabbi Moshe Isserles, Poland, 1520-1572), in his glosses to the Shulhan Aruch (Orah Haim 204:5), asserts that one recites "Ha'gefen" over diluted wine so long as it consists of at least 15% actual wine. Only if the water comprises more than 85% of the overall content does it lose its Halachic status as wine and thus require "She'hakol." This is indeed the common practice among Ashkenazim.The Shulhan Aruch, however, does not present a clear ruling on this issue. He writes merely that the proportions mentioned in the Talmud do not apply nowadays, when the wine is not as strong as the wine used in Talmudic times. Thus, the Shulhan Aruch writes, the proportion that determines a wine's status depends on the prevalent practice of each locale. As mentioned, he does not give a specific proportion.The Peri Megadim (Halachic work by Rabbi Yosef Teomim, 1727-1792) writes (204:16) that in his view, if the water comprises the majority of the drink, then the beverage loses its status as wine and requires "She'hakol." The Kaf Ha'haim (work by Rabbi Yaakov Sofer, 1870-1939) understood this to mean that one recites "Ha'gefen" so long as the wine comprises half or even a bit less than half of the overall content. Only if the water comprises the clear majority would the Beracha be "She'hakol." Hacham Ovadia Yosef, however, in his work Hazon Ovadia (vol. 1, p. 80), rules that one does not recite "Ha'gefen" over wine or grape juice unless the wine content comprises at least the majority of the overall content. Even if the beverage consists of 50% wine and 50% water, one who drinks this beverage must recite "She'hakol," rather than "Ha'gefen." This is the proper ruling for Sepharadim to follow.Accordingly, Rabbi Moshe Halevi (Israel, 1961-2001) writes in his work Birkat Hashem (vol. 3, notes on p. 124; listen to audio for precise citation) that before drinking wine or grape juice one must examine its composition to verify that its wine content exceeds its water content. Otherwise, he must recite "She'hakol" over the beverage. He adds that if there is any uncertainty concerning the beverage's composition, then one must recite "She'hakol" in case the water content exceeds the wine content.Nevertheless, Rabbi Moshe Halevi rules (in note 177) that if a Sepharadi hears an Ashkenazi recite Kiddush over wine that meets the standards of the Ashkenazim but not those of Sepharadim, he has fulfilled his obligation. Even though the wine used by the Ashkenazi does not have the Halachic status of "wine" according to Sephardic custom, a Sepharadi can still fulfill his obligation of Kiddush by listening to an Ashkenazi recite Kiddush over such wine.Summary: One recites "Bore Peri Ha'gefen" over wine and grape juice, even if it had been boiled. Over cognac, however, one recites "She'hakol." Ashkenazic practice is to recite "Ha'gefen" over diluted wine provided that the wine content comprises at least 15% of the overall content, whereas Sepharadim recite "She'hakol" over diluted wine unless it has been ascertained that the wine content exceeds the water content.

IntroductionHaving provided an introductory overview of kiddush clubs (episode #45), as well as a fascinating framework in which to consider kiddush clubs (episode #124), the 125th episode of The Jewish Drinking Show features Udi Zinar discussing a range of kiddush club experiences.Brief Biography of GuestEhud "Udi" Zinar is a Relationship & personal coach, a spiritual mentor and a public speaker. Born and raised in Israel, educated as a software engineer in the US, he is a presenter with more then 20 years in business development.Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

Introducing “A Story a Day with Bubby Fay” Subscribe: https://a-story-a-day.transistor.fm/episodes Spotify: https://spoti.fi/3loYL0C 1. When I Fell into My Kiddush Cup by Sashi Fridman (Author), Sarah Kranz (Illustrator) A boy falls into his kiddush cup and is transported to Kiddush Cup Land where he discovers all the sacred uses of wine in the Jewish religion. Attractive and whimsical illustrations enliven every page and enhance the story. What A Great Idea!!!!

00:00 - Good Morning 00:09 - Emails 06:46 - Sponsor.8MinDaf.com 08:09 - Sorry 08:40 - Questions 09:03 - Guests 09:27 - Amud Aleph 32:17 - Amud Beis 47:09 - Amud Aleph 47:52 - Have a Wonderful Day -- Today's shiur is sponsored Maaser & לע"נ חיה בּת יוסף By Anon Ymous & לע״נ זכריה בן משה & Shprintzy and Alan Gross, לע"נ The yahrzeits of our Father's, שלמה זלמן בן יצחק אייזיק ז"ל, Sol Birnbaum ע"ה, נפטר ח' שבט ​ בנימין אייזיק בן צבי הירש הכהן ז"ל, Ben Gross ע"ה, נפטר ט"ז שבט & the MDY Family: Leilu Nishmas Boruch Helfgott z'l ben ybl'c Mordche Shloima​ & Happy birthday to our number 1 role model AM Farkovits may you continue to be there for all of us your #1 fanclub​ ​& Yankel Cohen: IHO my new baby girl, Kiddush will b in a Shul w talking by davening is not even a ה"א"​ ​& By Mark Aschkenasy signup - learn Dafim for Yona Michel b' Adina Sima ShasForYoni.com ​--- Turning of the daf לכ׳ ישיבת נועם התורה י-ם,והרב דוד אמון שליטא who always encourages us to finish ש״ס & להצלחה for the magid shiur, the members of the HBA Group and their families. אמן

IntroHaving previously discussed kiddush clubs on the 45th episode of The Jewish Drinking Show, there is a lot more to explore, especially considering that only a half-year ago, the first ever academic paper to be published on the topic came out. "Kiddush Club: Fraternity, Authority, Class and Gender Challenges in the Modern Orthodox Synagogue," was published in Contemporary Jewry (August 2022) by Dr. Michal Shaul is a fascinating first foray into this topic, and shares about it on the 124th episode of The Jewish Drinking Show.Biography of GuestDr. Shaul is the chair and 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, 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!

A shiur in honor of the Fourth Yahrzeit of Rabbi Dr. Ronald Elliot Simon Z'l

'The greatest Kapara - Making a Kiddush Hashem constantly through Torah'

The Gemara in Masechet Pesahim (101) tells that Abayeh was once with his Rabbi on Friday night, and his Rabbi urged him to recite Kiddush and eat in the place where they were. He warned Abayeh that by the time he returned to the place where he was lodging, the candle there will likely have gone out, and he would thus be unable to eat there. Since Kiddush must be recited in the place where one eats, the Rabbi urged Abayeh to recite Kiddush at the place where they were at that moment and then eat there.This comment seems to imply that the Shabbat meal must be eaten in the place where Shabbat candles are lit, and for this reason Abayeh would have been unable to eat his Shabbat meal at his place of lodging. Others, however, explain the Rabbi's comment to mean that as a practical matter, people do not enjoy eating in the dark. From a halachic perspective, Abayeh would have been allowed to recite Kiddush and eat in the dark, but since people prefer eating where there is illumination, his Rabbi instructed him to recite Kiddush and eat at his current location. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) cites both opinions, as does the Shulhan Aruch, which writes that "some say" ("Yesh Omrim") one must eat where the Shabbat candles burn, and "some say" this is not necessary. There is a rule that when the Shulhan Aruch cites two views in this fashion ("Yesh Omrim…Ve'yesh Omrim"), he accepts the second opinion cited. Moreover, in this instance the Shulhan Aruch writes explicitly that the second view seems more reasonable ("Ve'hachi Mistabera"). Therefore, according to the strict Halacha, one does not have to eat in the place where the Shabbat candles are lit.However, the Arizal (Rav Yishak Luria of Safed, 1534-1572) ruled that one must eat his Friday night meal near the candles, and this is the view accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939). The Kaf Ha'haim writes that if somebody wishes to eat outside on the roof or on the porch, he must light the Shabbat candles in that location, using a lantern or other device to protect the candles from the wind. This Halacha is very relevant nowadays. A person should not light Shabbat candles in the kitchen and eat in the dining room, or vice versa. People who spend Shabbat in a hotel should try, if possible, to bring two tea lights and light them on the table in the dining room where they will be eating. On Sukkot, one should try to light the candles in the Sukka. Although the strict Halacha, as we have seen, allows lighting Shabbat candles in one place and eating somewhere else, one should try to follow the Arizal's tradition and make a point of eating near the Shabbat candles.Summary: According to the strict Halacha, one may light the Shabbat candles in one place and eat the Friday night meal somewhere else, though one should preferably eat near the Shabbat candles, in accordance with the tradition of the Arizal.

Eating between kiddush and hamosi

The Shulhan Aruch (306:6) discusses the prohibition of "Medidah"-measuring on Shabbat. Different reasons are given as to the reason for this prohibition. The Rambam learns that it is out of concern that one may record the measurements by writing. The Tosafot understand that it is "Uvdin D'hol"-a mundane weekday activity. Applications of this prohibition include standing on a scale to measure weight or to measure one's height. Nevertheless, Maran states that "Medidah Shel Misva"-measuring for the purpose of a Misva is permissible. For example, a person is allowed to use a (non-electric) food scale to measure the amount of bread to fulfill the minimum requirement for the Shabbat meals or the minimum measure of Massa and Marror for the Seder night. Likewise, it is permissible to use a measuring cup to measure the volume of wine contained in a Kiddush cup for Kiddush on Shabbat or the four cups of the Seder night.An additional example of measuring for a Misva is a case where a small of amount milk fell into a meat dish. It is permissible to measure and calculate whether the milk constitutes less than 1/60 of the mixture. It is also permissible to measure a Mikveh to determine whether it contains the requisite 40 Se'ah of water. This is only permitted if one intends to use the Mikveh on Shabbat. The Halacha also permits measuring for the benefit of someone who is ill. Therefore, it is permitted to take someone's temperature with a non-digital thermometer on Shabbat. It is even permitted to shake down the mercury to reset the thermometer. Similarly, it is permitted to measure blood pressure, with a non-electric apparatus. The Sis Eliezer (R. Eliezer Yehuda Waldenberg, 1915-2006, Jerusalem, Vol. 11:37) permits a woman undergoing fertility treatments to take her temperature on Shabbat to determine the time of ovulation. It is permissible to measure a baby's milk in the bottle, if the doctor advised tracking and adjusting the baby's food intake. However, if there is no medical reason, one should not use the measuring lines on the bottle when pouring the milk; rather he should ignore the lines and approximate. Likewise, one may use a food scale to measure his food if he is on a medical diet, but not if it is a regular diet. SUMMARYIt is prohibited to measure on Shabbat, unless for the purpose of Misva or someone who is ill.

KIDDUSH LEVANA ON SHABBOS

The Shulhan Aruch in Siman 175 details the conditions necessary for reciting the Beracha of "Ha'tov V'hametiv" when drinking an additional glass of wine that is superior to the first. The Poskim discuss whether there is a minimum amount of wine that must be drunk in order to recite this Beracha. With regard to Hagefen, drinking even a minute amount of wine requires a Beracha. With respect to "Ha'tov V'hametiv," logic dictates that one must drink a significant amount, since the whole purpose of the Beracha is to offer praise for the abundance of two kinds of wines. Accordingly, the Kaf Hahaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) rules that one must drink at least a Revi'it (3 oz.) from both the first and second glass. Hacham Bension (Or Lesion vol. 2) rules that it is the second glass which demonstrates the abundance, and therefore one must drink at least a "Mulo Lugmo" (cheekful) (preferably a Revi'it) from the second glass. The first glass has no minimum requirement. Hacham Yosef Yedid Halevy (1866-1930, Aleppo-Jerusalem) rules that there is no minimum amount for this Beracha. Even if one drank just a sip from both glasses, he can recite the Beracha of "Ha'tov V'hametiv." The fact that he has two different types of wine is enough to warrant the Beracha. Hacham Ovadia, in Hazon Ovadia, rules in accordance with this opinion. This is very relevant, since in many instances, a person only drinks a sip of the Kiddush wine and then a fine bottle is served. The fact that he only consumed a sip does not nullify his ability to make this Beracha.----Some authorities rule that in order to make "Ha'tov V'hametiv," the first wine must still be available, when the second wine is consumed. If the first bottle is depleted before the second bottle is drunk, the abundance is not apparent, since the second bottle was served out of necessity. Maran disagrees and holds that even if the first bottle is finished, one may still recite the Beracha. Nevertheless, Hacham Ovadia rules that this disagreement generates a Safek Berachot (uncertainty with regard to reciting a Beracha) in which case the Halacha is "L'hakel"-to be lenient and refrain from reciting the Beracha.Recently, the following question was asked of Hacham David from the Daily Halacha Shiur: What is the Halacha if the first bottle is depleted, but there is another unopened case of the same wine in the basement? Does the fact that he has access to the same wine, and nevertheless choses to drink an even better wine, warrant the Beracha of "Ha'tov V'hametiv?" He responded that the Halacha requires the actual first bottle to still have wine. The fact that he has reserves is not sufficient to mandate the Beracha.SUMMARY-Even if one consumed only a minute amount of wine from both glasses, he can still recite "Ha'tov V'hametiv."-If the first bottle of wine is finished before the second bottle is served, the Beracha of "Ha'tov V'hametiv" is not recited."

The Halacha states that under certain conditions, one recites the Beracha of "Hatov V'hametiv" when drinking a second glass of wine that is superior to the first. Yet, the Shulhan Aruch (175:3) rules that if one has two wines in front of him, of different qualities, he should make the Beracha of Hagefen on the superior wine and that will exempt the inferior one. Accordingly, under ideal circumstances, the first cup is always the superior wine, and the second glass is not eligible for the Beracha of "Hatov V'hametiv."Sometimes, people make Kiddush on a cheap wine, even though they plan to drink a good wine during the meal. This is problematic, since the Beracha should be recited on the better wine, even though he will not be able to say Hatov V'hametiv. Hacham David has a Chidush that if he has a justification to use the cheap wine first, he may recite Hagefen on it. For example, one may prefer to start the meal with a lighter wine, or the children who drink from the Kiddush prefer the cheaper wine. Additionally, if the cheap wine is not Mevushal (Pasteurized) it is preferable for Kiddush over the fine pasteurized wine. In such cases where the second wine is superior, it is eligible for a Beracha of "Hatov V'hametiv," provided that the other conditions are met.SUMMARYIn general, one should recite the Beracha of Hagefen on the finest wine he plans to drink, even though he will not be able to say "Hatov V'hametiv on the second glass. If he has a reason to recite the Beracha on the inferior wine, he may do so, and then the next glass of superior wine is eligible for the Beracha of "Hatov V'hametiv."

The Halacha states that the Beracha of Hagefen, recited on wine or grape juice, exempts all other beverages that one is drinking. Just as Hamosi covers all foods, Hagefen covers all beverages.However, there is a disagreement how much wine must be consumed in order for the Beracha of Hagefen to exempt the other beverages. Some hold that even a minute amount of wine empowers the Beracha to include everything. Others hold that one must drink a "Revi'it" (86 cc) for the Beracha to exempt other drinks. The Halacha Berura explains that in a case of doubt or disagreement, the Halacha is in accordance with the lenient position. Therefore, if one did not drink a "Revi'it" of wine, he should not recite a separate Beracha of Shehakol on the other drinks. However, one should avoid this debacle in the first place by drinking a "Revi'it." There is an additional Halacha that mandates reciting Berachot in the proper sequence. The more specific Beracha precedes the more general Beracha. For example, Ha'etz and Ha'adama precede Shehakol. Based on these two Halachot, there seems to be a problem with the common practice at a Shul Kiddush. In some communities, the Rabbi makes Kiddush and the congregation stands around holding little cups of wine. Based on the Rabbi's Beracha they (legitimately) drink their wine. However, they drank less than a Revi'it, and therefore, if they want to drink another beverage, they have put themselves into a dilemma whether the Hagefen exempted the Beracha of Shehakol on the other beverages. The fact that the rabbi drank a Revi'it does not help them. In some places, people hold little glasses of liquor and fulfil Kiddush by listening to the Rabbi make Kiddush on wine. After answering Amen, they say a Shehakol on the liquor. This is problematic since they have deviated from the proper sequence of Berachot. How can they say Shehakol before making the more specific Berachot on the other food they intend to eat at the Kiddush? The Shehakol they made was not the Misva of Kiddush; they fulfilled Kiddush with the Rabbi.Therefore, the best practice at a Kiddush is to listen to the Rabbi's Kiddush, without holding a little glass of wine or liquor. It is perfectly acceptable to fulfil the Misva in this way, since there is no need to drink from personal glasses when hearing Kiddush. This way, Halachic uncertainty and compromise are avoided.SUMMARYOne should avoid drinking less than a Revi'it of wine if he then intends to drink other beverages. Therefore, at a Shul Kiddush, it is best to listen to the Rabbi's Kiddush without holding little glasses of wine or liquor.

1) We realise that everyone at our Minyan for Shacharis has already heard Krias haTorah earlier this morning. Do we lein nevertheless, or skip Krias haTorah? [1] 2) Shimon has a number of boxes in Reuven's premises. Despite Reuven's repeated requests to remove them, Shimon has failed to do. Reuven has told Shimon that he will put the boxes out in the street, or he will deliver them to Shimon's house. Shimon says that if Reuven does so, he's a Ganev. Any guidance?[2] 3) Is there an איסור or a מנהג not to say “I promise you” or “I swear it is true”?[3] 4) We don't call to the Torah a father and son in succession. Is one giving Hagbeh and the other Gelilah similarly discouraged?[4] 5) We cooked rice in a cleaned fleishig pot that was used for meat about 10 min before. Later, we accidentally heated the rice in a milchig slow-cooker, which had a bit of cheese left in it. We threw the rice away, but should we do with the fork (that was used to mix the rice) and the slow-cooker?[5] 6) In the street on Shabbos an elderly non-Jewish gentleman says to me: “I've got arthritis; could you please pick up my cigarette for me from the floor?” May I?[6] 7) Is it preferable for several men that each one makes his own Kiddush, or is it better for all to be yoitzei from the one?[7] 8) Feedback on the Mezonos status of sponge-cake:[8] [1] בפסקי תשובות סי' קמג אות ג כתב להתיר, ומציין לשו"ת תורת יקותיאל וללבושי מרדכי ח"א מהדו"ק סי' יט. התורת יקותיאל מסתמך על הלבושי מרדכי. אבל הלבושי מרדכי במהדו"ב סי' לט הדר ביה. וראה שוע"ר סי' נה ס"ד, בדין יצאו מקצתן, שגומר התפלה אבל לא יקראו בתורה, כי אין הקריאה גמר התפלה. [2] בבבא מציעא קא ב עובדא במי שהטעה אשה ועי"ז הפקיד בביתה. ורשות בידה להשליך הדבר בחוץ. הובא בשו"ע חו"מ סי' שיט, ושם שצריכה להודיעו – אם ממדת חסידות או מן הדין. אבל להביא הארגזים לבית הבעלים אין בזה חשש. [3] להעיר מרמב"ם הל' שבועות פי"ב ה"ח; שוע"ר סי' קנו ס"ב. ס' כל נדרי ס"פ נג. הבדל בין עבר לעתיד. [4] שו"ת אבני חפץ סי' טז. [5] חולין קיא ב; שו"ע יו"ד סי' צד ס"ט, ובכ"מ. [6] בשוע"ר סי' שיב ס"א מתיר טלטול מוקצה לצורך כבוד הבריות. במקום איבה יש צד להקל – ראה פרי מגדים סי' של א"א סק"ה. אך ראה שוע"ר שם ס"ב, שהחי' צריכה למאן ליילד נכרית בשבת – אפילו רק באיסור דרבנן - ואין בזה משום איבה, כי אפשר לה להשתמט. ונראה שנדו"ד הוא רק 'דרכי שלום' (ראה ערכו באנציקלופדי' תלמודית כרך ז). ובזה לא התירו איסור דרבנן. [7] בשוע"ר סי' ריג ס"ו מבואר מעלת "ברוב עם הדרת מלך". במכתב הידוע אודות לחם משנה (שלחן מנחם ח"ב ע' פג) כתב שבקידוש כבר הורגלו לצי"ח. בשיחת ר"ה תשל"ג מבאר למה הפסיק מלומר ברכת הזן בקול. בס' תוספת שבת סי' רעג אות י מעיד שנהגו לקדש כ"א לבד. [8] בסבה"נ פ"ב ס"ו מגדיר 'טרוקנין' "שנעשה עב קצת אחר האפי'". ואילו דידן עבים הרבה. בשו"ת אגרות משה או"ח ח"ג סי' לג קבע שהם פהב"כ לכו"ע מכיון שיש רוב דבש וכו' ורק מיעוט קמח. והכי איכא למימר לפ"ד אדה"ז בה"ט להקל בזה גם לבעל נפש.

The Halacha strictly prohibits making a Hefsek (interruption) between the recitation of the Beracha and the initial consumption of the food or beverage. For example, if one would speak extraneously after reciting Hagefen before he took his first sip, he would have to make another Beracha. There are also several lesser-known applications of this Halacha in which answering Amen to an extraneous Beracha constitutes a Hefsek. First, Hacham Ovadia, in Yabia Omer, teaches that women should not answer Amen to the Beracha "Lesheb BaSukkah," which is recited after Kiddush on Sukkot. Since women are not obligated in the Misva of Sukkah, saying Amen constitutes a Hefsek (interruption) between the Beracha of Hagefen and the drinking of the wine. The second application, also brought by Hacham Ovadia, involves a case in which a man has already made Habdalah and then repeats it for his wife. In such a case, the Halacha states that the man should say all the Berachot, except for "Boreh Me'oreh Ha'esh" on the flame, which is recited by the woman. The reason is that it is not clear that the man may recite that Beracha twice. In such a situation, the man should not answer Amen to his wife's Beracha on the flame. Doing so constitutes a Hefsek (interruption) between his Beracha of Hagefen on the wine and his drinking.The third application arises during the Berachot under the Hupa. Popular custom has added a Beracha on Besamim (spices) in between the Hagefen on the wine and the Birkat HaErusin (wedding blessing). The source for this addition is not clear, but it does present several issues of Hefsek. First, the Hatan and Kallah should not answer Amen to the Beracha on the Besamim, since it interrupts between the Hagefen and their drinking the wine. Second, the rabbi should not answer Amen to the Beracha on the Besamim, and he certainly should not recite that Beracha himself, since that is a Hefsek between the Hagefen and the Birkat HaErusin. It follows that if the Hatan and Kallah do not answer Amen, then they should not smell the Besamim. It seems that this custom of Besamim under the Hupa causes more problems than it solves. While this does not mean that it should be abolished, people should be aware how to prevent this custom from violating the Halachic integrity of the wedding ceremony SUMMARYInterrupting between a Beracha and consumption of the food or drink is strictly prohibited. If one did talk in between the Beracha and the drinking, he must repeat the Beracha. Answering Amen to an extraneous Beracha also constitutes an interruption. For example, a woman should not answer Amen to the Beracha of "Lesheb Basukkah," after Kiddush. In addition, a man making Habdalah for his wife should not answer Amen to his wife's Beracha on the flame. Finally, the rabbi and the wedding couple should not answer Amen to the Beracha on the spices under the Hupa.

When Kiddush does not include the wine during a meal

Why do we hold the kiddush cup on top of our palms? The weekly Torah portion includes far more depth than what appears in a quick review of its passages. Each week in Beyond the Letter of the Law, Harry Rothenberg, Esq. (Rothenberg Law Firm LLP, https://injurylawyer.com) provides interesting insights and take-away lessons from the Torah portion and the Jewish holidays. Subscribe to enjoy his unique blend of analysis, passion, and humor. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

Shul passerby compliments, airing my hatred and spewing duvet-hate, new Chosson classes, the story with my Chosson watch, defensive chicken soup, Friday night Kiddush, don't mess with six to seven, the most expensive local Kosher restaurant, the car wash ultimatum, whistleblowing on fringe cleaning and childhood vehicular trauma revisited and ironized.  Precious and rare never seen before Video footage of this podcast recording will be shared. Thank you NL.

The Gemara in Masechet Shabbat ( daf 119) says the merit of a person honoring Shabbat properly brings him wealth. And the Gemara proceeds to give an example of a man who became exceedingly wealthy from the way he honored Shabbat. He was a butcher and every time he found the best cut of meat, instead of selling it for a high price, he put it away and saved it לכבוד שבת קודש . A man, who we'll call Binyamin, told a similar story which happened more recently. He said he was away learning in a yeshiva in Israel and he was once invited to the home of a man from the local community, who was a yirei Shamayim with sterling middot . This man worked as a handyman and barely made enough money to pay for his basic expenses. Binyamin was reluctant to go because he figured they would have very little food. But after repeatedly inviting him, Binyamin had no choice but to accept the invitation. The man told him he could bring a friend if he wanted. Before Binyamin went, he told one of his other friends to save them a portion of the yeshiva dinner in case they came back starving. When they arrived at their host's house, they were surprised to see the table set so nicely. Kiddush was said on a bottle of fine wine. Hamotzi was said on luscious challot. The woman of the home served three platters of expensive fish. Then they had beautiful singing and divrei Torah, followed by thick and savory chicken soup and the main course featured assorted spicy meats, chicken and bowls of steaming side dishes, kugels and vegetables. They were so full after the meal, they didn't even have room for the scrumptious dessert that was served afterward. They had never seen a Shabbat meal like that in their entire lives. Binyamin couldn't help but wonder how his host was able to pay for that. Was he secretly wealthy? On Sunday morning, he couldn't hold back his curiosity any longer. He went over to the handyman who was dressed in his simple faded work attire and asked him what was likely the most impolite question he had ever asked anyone. How was he able to afford a meal like that, which was fit for a king? The man's answer left him open mouthed in amazement. He said he is careful not to waste even one single shekel during the week in order to save up for Shabbat. He spends exactly what he needs for his expenses and all the rest of the money that he earns goes to honor Shabbat. If he earns extra money in any given week, he buys even more delicacies לכבוד שבת. Binyamin said a chill ran up his spine, hearing this man's mesirut nefesh to honor Shabbat. He was the contemporary Yosek Mokir Shabbat. Seven years later, Binyamin was back in Israel and he saw this handyman dressed in fine, expensive clothing and jokingly asked him if he found a jewel like Yosef Mokir Shabbat did. The man chuckled and said, “I didn't find a jewel, but I did stumble across something else. I live on the ground floor of a terraced apartment building, with one wall bordering a mountain. Several years ago, my wife asked me to hang a picture in the house. While doing it, the wall gave way and I discovered a hollow behind it. Intrigued, I broke the wall large enough to climb inside and discovered a giant empty space in the mountain that was more than three times the size of my house. Apparently, the contractor must have dug this space for construction purposes but then sealed it off with a simple wall. We built several rental apartments in that space. The income from the rent is more than enough to support my family and allow me to devote my days to learning Torah and doing chesed projects. Indeed, the blessing of Shabbat is great. Those who honor it properly will reap its benefits.

Join us on a trip to Sweet Home Chicago and the Big Apricot, Metropolis for an adventure with Supergirl and Shabbat dinner with Superman!This is a SUPER exciting episode for us. Henry FINALLY gets to discuss his true loves, Superman and Supergirl with Brandon. Comics covered:Mrs. Berkowitz and BlackstarrSupergirl (Vol. 2) #13, November 1983“Echoes of Times Gone By”Written by Paul KupperbergPenciled by Carmine InfantinoInked by Bob OksnerColored by Tim ZiukoLettered by Ben OdaEdited by Julius SchwartzSupergirl (Vol. 2) #14, December 1983“Star Light, Star Bright… Blackstarr Rises Tonight”Same creative teamWritten by Paul KupperbergPenciled by Carmine InfantinoInked by Bob OksnerColored by Tim ZiukoLettered by Ben OdaEdited by Julius SchwartzSupergirl (Vol. 2) #15, January 1984“Starfall”Written by Paul KupperbergPenciled by Carmine InfantinoInked by Bob OksnerColored by Tim ZiukoLettered by Andy KubertEdited by Julius SchwartzJosef SchumanFirst Appearance - Action Comics #831, page 9, page 13 Action Comics (Vol. 1) #833, November 2005“Depths”Written by Gail SimonePenciled by John ByrneInked by Nelson, Norm Rapmund, Lary Stucker Colored by Guy MajorLettered by Rob LeighEdited by Eddie BerganzaAction Comics (Vol. 1) #835, January 2006“A Contagion of Madness”Written by Gail SimonePenciled by John ByrneInked by Nelson (DeCastro) Colored by Guy MajorLettered by Phil BalsmanEdited by Eddie BerganzaPerry White refers to Shabbat Dinner:SUPERMAN: LEVIATHAN RISING SPECIAL #1“Superman: Leviathan Rising”Written byBrian Michael BendisGreg RuckaMatt FractionMarc AndreykoPenciled and Inked byYanick PaquetteSuperman in the Warsaw Ghetto:Superman (Vol. 2) #54, April 1991“Time and Time Again (Part 3 of 7): The Warsaw Ghetto”Written by Jerry OrdwayPenciled by Jerry OrdwayInked by Dennis Janke Colored by Glenn WhitmoreLettered by John CostanzaEdited by Mike Carlin and Dan Thorsland

Kiddush Club Podcast. A podcast that lets you get in on all the news you need to know and has occasional interviews giving you all the hock without making you miss a word of davening. Funny, informative, and enjoyable. Hear about the start, their episodes, staying anonymous, and so much more! Keep up with the podcast on Twitter @Jews_Shmooze and to sponsor an episode, reach out to JewsShmoozeMarketing@gmail.com

Shiur given by Rabbi Bezalel Rudinsky on a special topic of a Kiddush Hashem through Rav Shach in the Knesset this week. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.