Podcasts about Maran

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The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05-20-2025 ; 05-21-2025 ; 05-22-2025 Should One Maintain Constant Awareness of the Tefillin While Wearing Them? This Halacha explores a fundamental aspect of wearing Tefillin: the requirement to remain mentally aware of the Tefillin while they are on. What level of concentration does Halacha demand? Does distraction invalidate the Misva? And what daily practices help us meet this obligation? We will examine opinions from the Rambam, Ben Ish Hai, and other Poskim, along with practical examples of proper behavior while wearing Tefillin. Maintaining this awareness is not simply about reverence. It reflects a deep, continuous bond with Hashem during the time the Tefillin are worn. The focus required is not only external respect—like refraining from laughter or lightheadedness—but also internal mindfulness. This internal state expresses the core idea that Tefillin are not just objects we wear; they are active symbols of our devotion and submission to Hashem. What Does "Hesah Hadaat" Mean When It Comes to Tefillin? The Torah commands us to wear Tefillin as a sign between us and Hashem. But the Sages further teach that while the Tefillin are on a person's body, one must maintain a level of awareness and reverence toward them. This is called Hesah Hadaat – a lapse of focus or consciousness. According to the Rambam and the stringent view followed by Maran and the Ben Ish Hai, a person should maintain constant awareness of the Tefillin and avoid any activities or behaviors that reflect frivolity or lightheadedness. This includes joking, social banter, or idle chatter. Even while praying The Amidah, where the focus is technically on the words of the prayer, one must avoid mentally wandering to unrelated topics. That too is considered Hesah Hadaat . However, other Rishonim, like the Rosh and the Tur, take a more lenient approach. They argue that as long as a person is not engaging in disrespectful or lightheaded behavior, it is acceptable to be mentally occupied with mundane matters. They draw proof from the Halacha that one may sleep while wearing Tefillin, implying that constant cognitive attention is not required. Nonetheless, the accepted practice, especially among Sepharadim, is to follow the stricter opinion of the Rambam—that mental focus must be retained throughout the duration of wearing Tefillin. Can One Drive with Tefillin On? This question highlights a common dilemma: If a person wants to fulfill the custom of arriving at the synagogue already wearing Tefillin, can he put them on at home and drive to Shul? On one hand, driving demands attention and would seem to constitute Hesah Hadaat . On the other hand, the act of driving is not inherently disrespectful, and it would be only for a short time. Moreover, entering the synagogue already wearing Tefillin brings great merit—the angels escort such a person. Therefore, while ideally one should avoid this situation, there is room to be lenient and allow driving to Shul with Tefillin on, especially for a short drive, relying on the lenient opinions in the Rishonim. How Long Is a "Lapse" That Counts as Hesah Hadaat? Some authorities define Hesah Hadaat as lasting the time it takes to walk four Amot (approximately 6-7 feet), which equates to just a few seconds. Others extend the timeframe to the time it takes to walk 100 Amot—about 54 seconds. In practice, a person should try to "check in" mentally at least every minute. If one finds himself mentally distracted for longer than a minute while wearing Tefillin, that could constitute a lapse. Talking, joking, or daydreaming while wearing Tefillin is highly discouraged. What Practices Help Avoid Hesah Hadaat? Touching and Kissing the Tefillin: It is customary to touch the Tefillin during key parts of prayer when they are mentioned (e.g., Ukeshartam Le'ot ). One should then kiss their fingers. This is an expression of love and awareness. Holding the Shalyad: The Ben Ish Hai recommends holding the Tefillin Shel Yad (the arm Tefillin) throughout the Shema to increase awareness and prevent distraction. Avoiding Idle Talk: Many righteous individuals accept upon themselves not to speak at all while wearing Tefillin, especially outside of prayer-related matters. Custom Visual Cues: Some communities place the word "Tefillin" at the top of their Siddur pages to help maintain awareness. Short Reminders During Prayer: Quietly repeating to oneself, "I am wearing Tefillin," during pauses in prayer can serve as a mental reset to regain focus. Summary Maintaining awareness of the Tefillin while wearing them is a Torah value with practical consequences. According to the Rambam and Maran, mental focus must be retained the entire time, even during prayer. Distractions such as joking, daydreaming, or unrelated conversation are inappropriate. Practices like touching the Tefillin, visual cues, holding the Shel Yad during Shema, and mentally checking in throughout the prayer service can help fulfill this obligation and elevate the experience of this precious Misva.

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In today's Tech3 from Moneycontrol, we bring you exclusive updates on a possible end to the Maran brothers' feud, with Tamil Nadu CM MK Stalin and Deputy CM Udhayanidhi stepping in. We unpack India's creator economy: 45 lakh influencers, but few making real money. Also on the radar: Q1 earnings preview for top IT firms, X vs the Indian government over account takedowns, BigBasket's boardroom reshuffle, and Karnataka's push to regulate online gaming. Your daily fix of startup and tech news!

In an exclusive, Moneycontrol reports that Maran brothers may have reached a resolution brokered by CM MK Stalin. A closer look at what Trump's latest tariffs announcement means for India. State run banks are leading the rate-cut race and Tier II cities are emerging as growth hotspots. Finally, rock and roll may actually be dead if we go by the evidence of GenZ music taste in the last decade. All this and more in today's edition of Moneycontrol Editor's Picks.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.

This week Gin goes over why Maran and the rest of her Red Dawn are Azeroth's very own MAGA movement. So strap in and enjoy as we talk all about how we accidentally probably created a new villain for future content. Also as the resident Dwarf main I was very sad to experience so much virtual vitriol in game. Support us on Patreon! https://www.patreon.com/livelaughlore Follow us! Blue Sky: https://bsky.app/profile/livelaughlore.com  TikTok = https://www.tiktok.com/@livelaughlorecast  Instagram = https://www.instagram.com/livelaughlorecast/  YouTube = https://www.youtube.com/channel/UCawbWDBP7qEl24CZ2GUoSGg 

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/03/25 ; 04/06/25 ; 04/10/25 ; 04/28/25 ; 05/07/25 What Is the Exact Placement of Tefillin Shel Yad—and How Precise Must It Be? The Torah instructs us to bind Tefillin "al zero'ekha"—on your arm. But where exactly is that? This Halacha explores the required placement of the Tefillin Shel Yad according to Halacha and Kabbala, how precise we must be with its position, and how to properly wear both Rashi and Rabbenu Tam Tefillin on the arm at the same time. What Is the Required Area for the Tefillin Shel Yad? The Torah uses the phrase "al zero'ekha" — upon your arm — and the Gemara clarifies that this refers to the bicep, specifically the upper part of the arm between the shoulder and the elbow. The Shulhan Aruch (Orah Haim 27:1) rules that the Tefillin must be placed on the inner part of the bicep, facing the heart. This physical location expresses the idea of subjugating the heart to Hashem. The Tefillin Shel Yad represents control over the heart — the source of our emotions and desires — directing our inner feelings toward Avodat Hashem. There are two key placement criteria: 1. The Tefillin must be entirely above the elbow joint — even partially below the joint renders it Pasul. 2. The Tefillin must be placed on the fleshy part of the bicep — not too high where it sits on the shoulder bone, and not too low where it might encroach on the elbow itself. How Precise Does the Placement Need to Be? According to the Shulhan Aruch and Poskim, the correct position is between the midpoint of the bicep and the elbow, but slightly closer to the elbow than the shoulder. That is the ideal range. The Tefillin should not be too high — even one fingerbreadth above the permitted area can be a problem. Likewise, if the Bayit is touching or resting on the elbow joint itself, the Tefillin may be invalid. To help people keep within the boundaries, I recommend that the bottom of the Bayit should rest just above the elbow bone — close, but clearly above it. This guarantees the placement is kosher and within the Halachic zone. Some Poskim, like the Vilna Gaon, insist on precise mid-bicep placement. Others, like the Ben Ish Hai, suggest placing the Tefillin slightly lower — closer to the elbow — so long as it stays well above the joint. Our practice, based on the view of Maran and the Mekubalim, is to angle the Tefillin slightly downward, toward the elbow and heart. This not only fulfills the physical requirement, but also expresses the spiritual symbolism. Can It Be Placed Too Far Inward or Too Far Outward? Absolutely. The Tefillin Shel Yad must be placed on the inner side of the bicep, the part that faces the heart when the arm is resting down by the side. If it's wrapped too far around to the outer arm — or angled too far behind the bicep — it can be invalid. Some people make the mistake of pulling the strap too tightly, causing the Bayit to slide or rotate inward, pressing into the side of the arm. That may look secure, but it can distort the shape or angle of the Bayit. The Tefillin should rest flat, facing straight ahead, and not be forced inward or outward by pressure from the strap. How Should One Wear Both Rashi and Rabbenu Tam Tefillin on the Same Arm? Many Sepharadim, especially those following the teachings of the Arizal and Ben Ish Hai, wear both Rashi and Rabbenu Tam Tefillin during Shahrit. The Halacha permits wearing both Shel Yad Tefillin at the same time — but only if both boxes are positioned vertically, one above the other, within the Halachic zone. Typically, the Rashi is placed first, closer to the elbow, and the Rabbenu Tam slightly above it. This stacking is valid as long as both remain within the required area. However, one must never place the two boxes side by side (horizontally across the arm). That is Pasul. The Halacha demands the Tefillin be placed "on your arm," not "around your arm." Horizontally-spaced boxes do not fulfill the Misva at all. What If a Person Has a Smaller Arm and Can't Fit Both Tefillin? In many cases — especially with younger boys or people with thinner arms — there may not be enough room to fit both Tefillin one above the other. In that case, it is better to wear Rashi first, remove it, and then wear Rabbenu Tam afterward. There is no need to force both on at once. It's more important that each Tefillin is worn correctly and within the Halachic boundaries. Halacha never requires a person to compromise proper placement just to fulfill both customs simultaneously. If there is room, both can be worn together. If not, one after the other is perfectly acceptable and often preferred. Summary - The Tefillin Shel Yad must be worn on the inner bicep, above the elbow, angled toward the heart. - It must be entirely within the zone between the elbow and the shoulder, not sitting too high on the shoulder bone and not touching the elbow joint. - The Bayit should sit flat and upright — not twisted, not rotated inward, and not pushed outward by the strap. - When wearing both Rashi and Rabbenu Tam Tefillin, they must be placed vertically, one above the other — never side by side. - If the arm is too small to fit both boxes properly, one should wear them separately, rather than compromising on Halachic placement.

TCE Alumni Meet - Dubai! | பாலைவனத்தில் மலர்ந்த நட்பு! | Jeya Maran

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In today's Tech3 from Moneycontrol, we break down the Rs 5,926 crore feud tearing through the Sun TV empire as Dayanidhi Maran accuses his brother Kalanithi Maran of fraud. We also bring you Cognizant's eye-popping land deal in Vizag, HAL's big leap into India's rocket game, and why VerlInvest is betting big on Indian consumer brands. Tune in for sharp, crisp updates from the world of startups, tech, and business.

Dayanidhi Maran demands original shareholding structure in Sun TV as Maran family feud brews, RBI fortifies gold stockpile, Pakistan risks being put on the FATF grey list again. In other news, Kesar has pipped Alphonso as the most exported mango. And Sachin Tendulkar speaks to Moneycontrol on how Team India should navigate the new era of cricket.

When Does Speaking Between the Arm and Head Tefillin Require Repeating the Beracha? A fundamental rule in Halacha is that one should not interrupt between related stages of a single Misva. With regard to Tefillin, once a person recites the Beracha of "Lehani'ah Tefillin" and places the Shel Yad , he must immediately proceed to place the Shel Rosh , without any interruptions in between. Any unnecessary pause—especially speech —is considered a Hefsek (interruption), and in certain cases, it invalidates the initial Beracha. This is the ruling of Maran in the Shulhan Aruch (O.H. 25:9), which states: "One should not speak between the donning of the Shel Yad and the Shel Rosh. If he did speak, he must recite another Beracha on the Shel Rosh." This ruling is rooted in the Gemara (Menahot 36a), which teaches that both Tefillin are part of one extended Misva. The Beracha on the Shel Yad is intended to cover both the arm and head Tefillin —provided no interruption occurs. Speaking, therefore, severs this connection and requires a new Beracha. What Type of Speech Counts as an Interruption? Not all speech is treated equally. Halacha distinguishes between: Speech unrelated to the Misva (e.g., "How are you today?" or "Did the Yankees win?") — This is considered a clear Hefsek. One must repeat the Beracha , saying "Al Misvat Tefillin" before placing the Shel Rosh. Speech related to the Misva (e.g., "Pass me my Tefillin Shel Rosh," or "I need to adjust the knot") — This is discouraged , but it is not considered a full interruption. A new Beracha is not required , though one should avoid such speech whenever possible. The Ben Ish Hai (Parashat Vayera, 7) writes strongly against any talking, even related to the Misva, and encourages placing both Tefillin with total focus and silence. Nonetheless, he rules that speech about the Tefillin does not invalidate the Beracha. The Mishna Berura (25:36) clarifies that even a brief word or short phrase—if not directly related to Tefillin—is sufficient to be called a Hefsek and require a new Beracha. What About Gestures, Movement, or Sounds? Actions such as gesturing, nodding, or pointing are not considered interruptions , since the mouth remains silent and the Beracha is not disconnected from the Misva. Similarly, clearing the throat or making an involuntary sound does not constitute a Hefsek. Even so, some opinions advise avoiding all forms of distraction—verbal or physical—between Shel Yad and Shel Rosh in order to maintain the full sanctity of the process. What If One Began Another Beracha by Mistake? Another case that often arises is when someone begins saying a Beracha by habit or mistake. For example, after placing the Shel Yad, he begins, "Baruch Ata…," thinking he needs to recite a Beracha before the Shel Rosh. If he says "Baruch Ata…" but stops before saying Hashem's Name , he should immediately stop and not complete the Beracha . This is not considered a Hefsek. If he says "Baruch Ata Hashem…" but realizes the mistake mid-sentence, he should conclude the phrase with "Lamdeni Hukecha" , a verse from Tehillim (119:12), which turns the phrase into a pasuk and avoids a Beracha Levatala. If he completes a full, unrelated Beracha—such as "Shehakol" or "Asher Yasar" —he has certainly interrupted and must repeat the Beracha for Tefillin . This case is discussed in the Ben Ish Hai and the Mishna Berura , and the solution of "Lamdeni Hukecha" is accepted by both Ashkenazim and Sephardim. Summary: No speech is allowed between Tefillin Shel Yad and Shel Rosh. If one speaks unrelated words , he must repeat the Beracha , saying "Al Misvat Tefillin" for the Shel Rosh. If the speech is related to the Misva , no new Beracha is needed, but it is still discouraged. Gestures or movements are not considered interruptions. If one starts a Beracha by mistake , he should either stop immediately or redirect it to a pasuk if Hashem's Name was already mentioned. Remaining silent between the two Tefillin ensures a smooth and spiritually complete fulfillment of this daily Misva.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

A person must avoid the transgression of "Ma'avirin Al HaMisvot" —skipping over a Misva that is within reach. This Halacha affects how one packs their Talet and Tefillin in the Kora ḥ ah (prayer bag). The Problem If the Tefillin are packed on top of the Talet , when you unzip the bag, the first thing you touch is the Tefillin. According to Halacha, this obligates you to put them on first, even though the proper order is Talet then Tefillin. Maran's View Maran HaShulhan Arukh rules: If one touches the Tefillin first, he should put them on before the Talet. That's because once a Misva is in hand, you may not pass it over to do another first. Therefore, Maran implicitly advises that one should pack the Talet in a way that it is reached first —either on top of or side-by-side with the Tefillin, so it can be accessed without touching the Tefillin. Today's Practical Setup In modern prayer bags: Many people place their Tefillin in a separate case , and then put both the Talet bag and Tefillin case inside the Kora ḥ ah. If the Tefillin case is on top , it might seem like you're skipping over it when reaching for the Talet. However, many Poskim say that as long as you do not touch the Tefillin case , and can pull the Talet out from underneath or beside it, you're not violating Ma'avirin Al HaMisvot . Best Practice Place your Talet in front or on the side —the area your hand naturally reaches when unzipping the bag. Avoid stacking the Tefillin on top of the Talet unless the Tefillin are clearly in the back or separated in a way that you won't touch them first. If you do mistakenly remove the Tefillin first, don't place them back just to follow the Talet-first rule. According to Maran, this would be worse—once a Misva is "in your hand," putting it down is a disrespect. According to the Mekubalim The Ben Ish Hai insists Talet always be put on first— even if the Tefillin were touched first . So they would advise you to put the Tefillin aside and still wear the Talet first. As noted earlier, Rav Ben Sion Abba Shaul offered a solution: pause and break the flow (e.g., walk away or learn for a moment), then return and begin again by putting on the Talet first. Summary Pack your Talet and Tefillin so that the Talet is reached first —ideally at the front or side of your bag. Avoid touching the Tefillin before the Talet to prevent skipping over a Misva. If you touch the Tefillin first, Halacha says to wear it first; Kabbalah says to still put on the Talet first. Rav Ben Sion's solution: step away briefly to "reset" and then proceed with Talet first.

What Comes First: Talet or Tefillin? The widespread custom is to first don the Talet and then the Tefillin . But what is the reasoning behind this order, and is it required? Reasons to Wear Talet First Ma'alin BaKodesh – We ascend in levels of sanctity. Putting on the Talet first begins the process, and then we elevate ourselves further by donning the holier Tefillin. Zohar HaKadosh – The Zohar emphasizes that even though Tefillin are holier, one should wear the Talet first, to ascend in kedusha. The Talet wraps the outside of the body; the Tefillin are placed on the skin—closer, deeper, and more intimate in sanctity. The transition reflects a personal spiritual climb. Sedar HaMitzvot – The Talet is associated with the Misva of Sisit, which some sources say is equal to all the Misvot. Although Sisit is a "voluntary" Misva (dependent on wearing a four-cornered garment), it still carries enormous spiritual weight. Challenges to the Above Maran HaShulhan Arukh agrees with putting Talet first but also writes that if one happens to grab the Tefillin first, he should put on the Tefillin , due to the rule "Ein ma'avirin al haMisvot" – do not skip over a Misva that is already in front of you. HaRav Ovadia Yosef zt"l explains that touching the Tefillin first obligates you to put them on first. However, if one did not yet touch them, even if the Tefillin are on top of the Talet in the bag, he may still reach for the Talet and put it on first. Kabbalistic View The Ben Ish Hai and other Kabbalists disagree. They hold that Talet must always come first , even if the Tefillin are picked up first. In their view, spiritual order takes precedence over technicalities like which was touched first. Some recommend putting the Tefillin to the side temporarily and donning the Talet first anyway. Practical Solution Rav Ben Sion Abba Shaul zt"l suggests a clever workaround: if you picked up your Tefillin first, walk away for a few moments—this breaks the continuity of the act. Then return, pick up the Talet, and put it on first. This satisfies both opinions: you respected the idea of not skipping a Misva you already touched (by pausing), and you honored the order promoted by Kabbalah. Summary The custom is to wear Talet before Tefillin. If one touched the Tefillin first, Halacha says put them on first (Maran); Kabbalah says still put Talet first (Ben Ish Hai). Best practice: pack your bag so the Talet is accessible first. If you grabbed the Tefillin first, pause, step away, and then return to follow the proper order.

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Suivez des Meurtres et du Vin sur Instagram https://www.instagram.com/desmeurtresetduvin_lepodcast/Deux jeunes filles que tout oppose se retrouvent dans une situation qui ne fait qu'escalader.Comment Deanna Maran s'est retrouvée avec de multiples coups de couteaux alors qu'elle allait à une fête organisée par un élève de son lycée?Vous le découvrirez dans cet épisode.Pour nous accompagner, nous avons testé le très bon "Nage Indienne" de David Rey.Cheers!

Maran writes in Shulhan Aruch (Orah Haim 4) that one must ensure not to touch a vat of beer in the morning before washing Netilat Yadayim, as doing so could cause one to lose the beer. The Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933) explains that since there is Tum'a (impurity) on one's hands when he wakes up in the morning, touching food can cause it to become Tameh, which can have detrimental effects. One must therefore avoid touching food before washing his hands in the morning. The Halachic authorities write that if one did touch food before washing his hands in the morning, he should put it under water three times, and then it may be eaten. This applies even to vegetables that one normally peels, like cucumbers. Despite the fact that one touched only the peel, which in any event will be removed, the vegetable must be rinsed three times before it is eaten. Some writers raised the question of why this method of eliminating Tum'a does not work in the case of garlic that was left without its peel overnight. The garlic in this case should not be eaten, as it contracts Tum'a overnight, and the Poskim do not offer the solution of rinsing the garlic the three times. The work Arsot Haim explains that one cannot compare different forms of Tum'a and evil spirits. A method that is effective for eliminating one kind of Tum'a is not necessarily effective with regard to a different kind, and thus although a food that has been touched before Netilat Yadayim may be rinsed and eaten, this solution cannot be used in the case of garlic that had been left overnight without its peel. The Mishna Berura writes that one should also refrain from smelling tobacco snuff before washing Netilat Yadayim in the morning, for two reasons: 1) he causes the snuff to become Tameh by touching it; 2) smelling snuff involves touching the nostril, and it is forbidden to touch the openings of one's body before washing Netilat Yadayim. Summary: One should ensure not to touch any food or drink before washing his hands in the morning. If he did touch food before washing his hands, he should wash it three times and it may then be eaten.

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மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah learning. The Shela (Rabbi Yeshaya Horowitz, 1565-1630) records a famous incident that occurred during the times of Maran (Rabbi Yosef Karo, author of the Shulhan Aruch, 1488-1575) that underscores the importance and inestimable value of this custom. He and several colleagues remained awake throughout the night of Shabuot studying Torah, and in the middle of the night, a heavenly voice announced to them that their learning was bringing indescribable delight and enjoyment to the heavens. However, the voice added, if they had a Minyan studying together, then they would bring even greater joy to the heavens, and their learning would attain an even higher level. Maran related this incident to the people the next day, and on the second night, they assembled a Minyan and again remained awake throughout the night. And that night, too, a voice burst forth from the heavens emphasizing the immense joy they brought to the Almighty. This incident demonstrates the unique importance and significance of this practice, and the profound impact it has upon the upper worlds. The custom is to read the special "Tikkun" which appears in Keri'eh Mo'ed. One should not belittle the importance of this reading. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The "Tikkun" generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading, he is certainly allowed and encouraged to study Gemara or any other area of Torah that he wishes to learn. Everyone should make a point of observing this ancient custom, and it is advisable to rest on Ereb Shabuot so that one will be able to remain awake throughout the night. It must be noted, however, that this custom which has been observed for generations certainly did not entail remaining awake throughout the night and then sleeping the entire next day. This accomplishes nothing other than reversing night and day, which has no value whatsoever. Undoubtedly, the custom was – and should be – to remain awake throughout the night, sleep a few hours after Shaharit to regain one's strength, and then learn Torah during the day. This is, without question, the way the custom was practiced, and this should be our practice, as well, each year on Shabuot. Summary: One should make every effort to observe the time-honored tradition to remain awake studying Torah on the first night of Shabuot, and to rest before the onset of Yom Tob to help him remain awake during the night. One should read the traditional "Tikkun" and then spend the remaining hours studying whichever area of Torah he chooses. One should not sleep the entire next day; he should instead sleep for several hours to regain his strength and then continue studying Torah.

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We have explained in a previous daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), that Sephardim do not take hair cuts until the 34th day of the Omer. This is unlike the Ashkenazim who take hair cuts from the 33rd day of the Omer. So the question was asked about a case that is occurring this year 5765 (2005). Would it be permissible for a Sephardi to take a hair cut on the 33rd day of the Omer if the 34th day of the Omer falls out on Shabbat? Maran writes clearly in Shulchan Aruch that yes in deed, it is permissible for Sephardim to take a hair cut on the 33rd day of the Omer when the 34th day of the Omer falls out on Shabbat. One would not have to wait until Sunday. For that matter, Chacham Ovadia Yoseph writes in Yichaave Da'at in Helek 4, siman 32 that it is permissible to get a hair cut on Friday at any time. One does not have to wait until the afternoon. One can get a hair cut in the morning if he wants. As a mater of fact, Chacham Ovadia Yoseph says a person can even get a hair cut the night before (33rd of the Omer at night) if there is sufficient cause. For example, one can take a hair cut the night before if he has a business appointment the next morning, or if he can not get a hair cut appointment during the day, or if he needs to attend a Simcha. The question was asked about children and ladies and whether or not they may take hair cuts during the Omer. Well, we discussed this before in Daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), but let's just repeat them again today for the purposes of review. Ladies are allowed to take hair cuts at any time during the Omer. As for children, they too may take hair cuts at any time during the Omer. Only once the boy becomes Bar Mitzvah he may not take hair cuts until the 34th (for Sephardim). But girls and ladies of all ages are not bound by this rule, and they may take a hair cut at any time during this period. The question was also asked about beards. Is it permissible to shave a beard on the 34th day of the Omer? More specifically, would it be permissible to allow Sephardim this year to shave on the 33rd? Chacham Ben Tzion Aba Shaul in his recently published book 'Or L'Tzion 3' discussed the Minhag of the Kabalists who do not take hair cuts for the 49 days of the Omer. The Arizal (Rabbi Yitzchak Luria, otherwise known as The Ari) also says this, however Chacham Ben Tzion holds that this restriction only applies to hair and not to beards. Therefore, even if someone wants to follow the Arizal and the Kabalists and refrain from taking a hair cut throughout all 49 days, he may however shave on the 34th day (the 33rd this year).

Simon "Kebabsimon" Frääs har på senare tid blivit en uppskattad attraktion på de större stadsloppen. Han springer alltid i bar överkropp och trots att han släpar runt på enormt mycket muskler så placerar han sig högt upp i resultatlistorna. Simon som satsade på crossfit har sedan två och ett halvt år gått in mot löpning, med twisten att han vill förbli muskulös och stor. Som vinnare i bänklöp-SM (kombinerad bänkpress och 5000m) så har han en kropp som inte är vanlig att se springandes så pass fort som han gör. I helgen sprang han Köpenhamn Marathon på 2.38 en vecka efter att ha vunnit Wings for Life där han sprang 53 kilometer i 4.03-fart. Hör Simon berätta om hur de extra musklerna kanske kan vara till en viss fördel och hur han omdefinierar vad en löparkropp ska vara och se ut.  Elsa Sundqvist, 19-åringen i från Uppsala, sprang Kungsholmen Runt 10k på fantastiska 32.28 i helgen. Med den prestationen vann hon överlägset och var bara åtta sekunder bakom totalsegraren. Elsa berättar hur hon har kommit i sitt livs form, om proffslivet på hög höjd och om den svåra funk som drabbade henne förra året.  Både John och Manne har tävlat vid Kungsholmen Runt! John på den sämsta tiden i sitt vuxna liv, men kanske ändå av av de bättre prestationerna. Manne har äntligen putsat ett väldigt gammalt personbästa. Veckans sponsorer: Saucony och gymkedjan STC. 

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Tonight on The Panel, Wallace Chapman is joined by panellists Peter Dunne & Boopsie Maran. The trio discuss Nationals proposed social media ban for under 16s. Plus the Government halting all pay equity claims, and the Auditor-General launching an inquiry into David Seymour's school lunch programme. Peter Dunne is a former MP and Government Minister, turned commentator. Boopsie Maran is an urban strategist and founder of Places for Good a Tamaki Makaurau based community engagement and placemaking collective.

Tonight on The Panel, Wallace Chapman is joined by panellists Peter Dunne & Boopsie Maran. They look at whether Newmarket's Westfield mall is killing neighbouring businesses, and Blenheim's CBD dilemma. Peter Dunne is a former MP and Government Minister, turned commentator. Boopsie Maran is an urban strategist and founder of Places for Good a Tamaki Makaurau based community engagement and placemaking collective.

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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch (Siman 467) discusses a case in which a kernel of wheat was discovered in a pot of rice or other dish cooked on Pesah. The status of the rice depends on whether the wheat kernel appears to have already become Hames. Therefore, if it is completely closed, showing no sign of swelling or cracking, Maran is lenient. The wheat should be removed and burnt, whereas the rice and the pot are permitted for use. Ashkenazim are strict in this case. However, if the wheat kernel is cracked, it is Hames. Even though the taste of wheat emitted into the cooked rice is miniscule in comparison to the amount of rice, Hames on Pesah is forbidden even "B'MasheHu"-in a minute amount. Therefore, the rice, pot and spoon used to stir are all considered Hames. Hacham Ovadia discusses an interesting case, in which, after being discovered, the kernel of wheat was subsequently lost before it could be determined whether the wheat was closed or cracked. In such a case, Hacham Ovadia is lenient based on a "Safek Safeka"-a double doubt. If the wheat was found on the last day of Pesah, Hacham Ovadia rules that one should wait until after Pesah to ask the Rabbi whether the rice is forbidden as Hames that passed through Pesah. At that time, Hames does not cause the rest of the mixture to become prohibited in such a miniscule amount.

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Den här veckan möter vi Erik Olofsson, som med en okonventionell träningsfilosofi slog personligt rekord på maraton med sju minuter – mitt i sin satsning mot SM i 24-timmarslöpning. Men går det verkligen att träna mot två stora mål samtidigt? Erik Olofsson är tillbaka och det med besked. På Hannover Marathon i april 2025 sprang han in på 2:29:57 och kom äntligen under drömgränsen på 2:30. Och det här lyckades han göra utan klassisk maratonträning. Istället använde han ett polariserat upplägg med långa lugna långpass och korta kvalitetspass, ett upplägg som egentligen var utformat för att bygga fart och tålighet inför SM i 24-timmars som går nu i slutet på april i Växjö. Efter flera avbrutna lopp är målet tydligt – den här gången ska han gå i mål. Gärna med ett resultat som innebär att han kvalar till VM och allra helst med en medalj. Han har sen tidigare med sig ett svenskt rekord på 266,6 km och Johnny tänker göra allt han kan för att hjälpa Erik till ett riktigt bra resultat. I det här avsnittet pratar vi om: Träningsupplägget som gjorde Erik snabbare än någonsin Varför maraton var ett genrep för SM i 24-timmars Hur man hittar rätt balans mellan återhämtning och fart Mentala strategier för att hålla i när det är som tuffast Tankar kring konkurrens, medaljer och vm-kvalgränsen på 260 km Det är ett avsnitt om mod, nytänkande – och om vad som krävs för att prestera på två helt olika distanser. Länkar Följ Erik på instagram @erik.olo Följ SM i 24-timmars och 100 km på Växjö Ultrafest Lyssna på podden Maratonlabbet Shoppa våra favoriter på paceonearth.se/shop Läs mer om rhabdo iRunFar.com

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

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All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch (Siman 452) rules that one may Kosher utensils for Pesah with Ha'agalah, even if they were used in the last twenty-four hours, so long as he does so before the fifth hour on Ereb Pesah. However, Maran continues (452:2) and adds that one should not dip a meat and milk utensil together into the same Ha'agalah water, if they were both used within the last twenty-four hours. The reason is that the meat and milk flavor absorbed in the spoons will be extracted in the boiling water and combine there to form a prohibited taste. If one of the utensils had a Pagum (impaired) taste, i.e. it was not used in the last day, then it is permitted to dip both utensils together. In the event one did dip both utensils together, it is permitted, B'divavad, after the fact. ------- Technically, a non-Jew may dip the utensils in the Ha'agalah vat, as long as a knowledgeable Jew is supervising. However, the Yalkut Yosef cites the Kav Hayashar that according to the Kabbalah, when one purges his utensils of Hames, he is actually purging his soul from sin, and therefore it is preferable that he does it himself. ------- Hacham Yishak Yosef emphasizes in Yalkut Yosef that there is no reason to be stringent and not rely on Ha'agalah. It is perfectly legitimate and restores utensils to a complete Kosher for Pesah status. Therefore, there is no reason to go out and buy new utensils for Pesah instead of Koshering the old ones. SUMMARY 1. One should not Kosher meat and milk utensils simultaneously unless at least one of them is "Eno Ben Yomo"-hasn't been used in twenty-four hours. If one did so, it is permitted B'divavad. 2. One should preferably dip his own vessels into the boiling water, and not use a non-Jew. 3. Koshering utensils with Ha'agalah is L'chathila.

Tonight on The Panel, Wallace Chapman is joined by panellists Nalini Baruch & Boopsie Maran. They discuss proposed changes to electoral boundaries, the impact of TV show Adolescence, and a rundown of today's geology. Nalina Baruch it the founder of Lot 8 and one of New Zealand's top 50 Influential and Inspiring Women in Food and Drink according to Cuisine Magazine Boopsie Maran is an urban strategist and founder of Places for Good a Tamaki Makaurau based community engagement and placemaking collective [picture id="4KA1MKPĀdol2āvif" crop="16x10" layout="full"]

Tonight on The Panel, Wallace Chapman is joined by panellists Nalini Baruch & Boopsie Maran. They discuss whether we have the right amount of mobility parking spots, and the curious case of the Panmure sign. Nalina Baruch it the founder of Lot 8 and one of New Zealand's top 50 Influential and Inspiring Women in Food and Drink according to Cuisine Magazine Boopsie Maran is an urban strategist and founder of Places for Good a Tamaki Makaurau based community engagement and placemaking collective [picture id="4NDLR2Sīmage_crop_78382" crop="16x10" layout="full"]

The Halacha states (Shulhan Aruch 456) states that Massa dough should be kneaded in small batches of less than the amount that requires taking Halla (approximately 3.5 lbs.). The Rabbis were concerned that if one would use a larger batch, it may be too big to handle at one time, and part of the dough would be left aside and become Hametz. Nevertheless, it is still possible to fulfill the Misva of separating Halla from Massa. The individual small batches of dough can be connected so that, together, they reach the requisite measure necessary to take Halla. This method is often not practical because the Massa baking process is so rushed. The preferred solution is to first bake all of the Massot and then to gather them all in a single bin. Together, they form the requisite measure, and one Massa can be taken as Halla for all of the Massot. It should be noted that on Yom Tob, it is prohibited to take Halla from Massot thqat were baked before Yom Tob. Therefore, all proper Hashgachot of Massot indicate that Halla has already been taken. Taking Halla from Massot baked on Yom Tob presents a special challenge as to what to do with the separated dough. It cannot be given to a Kohen, since our dough is all Tameh (ritually impure). It cannot be burnt, as is usually done, since it is prohibited to burn holy items, which will not be eaten on Yom Tob. Letting the dough sit until after Yom Tob would allow the dough to become Hametz on Pesach. While theoretically, the dough could be immersed in very cold water to suspend the leavening, this is not recommended. Rather, Maran says that the best option is to take Halla after the Massot are already baked. That way, the Halla can be set aside until after Yom Tob and burned. SUMMARY Massa should be kneaded in small batches of under 3.5 lbs. Halla should be taken from the Massa after it is already baked.

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The Gemara states that the list Haman's ten sons should be read in one breath. The common practice is to also read the word "Aseret" (ten), which sums up the list, in the same breath as the names. The reason for this custom is to emphasize that all ten sons died simultaneously, even though they were hung one after the other. The custom is to also read the words that proceed their names, "V'et Hamesh M'ot Ish"-(and five hundred men) in the same breath, as well. The reason is that these men comprised Haman's sons' army; each son was captain over fifty men. The Shulhan Aruch (siman 690) records this Halacha with the words, "V'sarich Lomar…"- (And it MUST be read…). The Poskim debate whether Maran's language indicates that this Halacha is critical to fulfilling the obligation. That is, if one did not read the names in this manner, B'diavad-after the fact, does he have to go back and read again? In any event, Maran, in his Bet Yosef, cites the opinion of Tosafot that this Halacha is L'Hathila, but if one did not do so, he has fulfilled the Misva after the fact. From this, it can be derived that Maran's intention in the Shulhan Aruch is also only L'Hathila. This is clearly the Rema's opinion, as well. ------ Maran, in Siman 690, records another Halacha that if the reader made mistakes in pronunciation, it is not necessary to be meticulous to correct him. The Megillah does not have the status of a "Sefer"-a holy book, but of an "Iggeret"-a letter. Maran does not distinguish between levels of severity of mistakes. Thus, it seems that even if the mistake changes the meaning of the word, it Is not necessary to correct the reader. However, Maran continues and presents a "Yesh Omrim"-an additional opinion, that this leniency only applies to mistakes that do not change the meaning of the word. This is based on the incident, recorded in the Talmud Yerushalmi, in which the sages did not correct the reader who made a minor mistake in pronouncing the word "Yehudim" (Jews). This implies that the leniency only applies to mistakes that do not change the meaning. Interestingly, Hacham Ovadia rules in accordance with the "Yesh," additional opinion, that any mistake that changes the meaning of the word is critical, and the reader must go back. -------- The Bet Yosef (Siman 690) cites the incredible opinion of Rabbenu Avraham ibn Ezra (1089-1167, Spain). He holds that the Megillah was originally written without "Sof Pasuk"-periods, i.e. end of sentence punctuation. Since it was given as an "Iggeret"- a letter, it was not formally broken up into verses. Only later, Ezra HaSofer added sentence punctuation to the Megillah. Therefore, the Ibn Ezra holds that the Megillah should be read in one long flow, without stopping at the end of the Pesukim-verses. Many authorities question this opinion. Rav Shlomo Alkabes (1500-1576, Tsfat), in his Manot Levi commentary on the Megillah, argues that if the punctuation added by Ezra was not to be applied when reading the Megillah, for what purpose did he add it? On the contrary, the fact that Ezra added periods indicates that they are important and must be followed. This is how Hacham Ovadia rules. The accepted practice is to allow the reader to take a breath in between each Pasuk. SUMMARY If the reader did not read the list of Haman's sons in one breath, he does not have to go back and read it again. Reading mistakes that do not change the meaning of the word are not critical, but mistakes that do change the meaning are critical, and the reader must go back and read correctly. The reader should conform to the end of verse punctuation, and he can take a breath in between each verse.

The 7th of Adar (which this year will be March 7th 2025) marks the Yartzheit of Moshe Rabbenu, and there is a custom among many to observe a fast on this day. The custom to fast on 7 Adar is mentioned already by Maran in the Shulhan Aruch (Orah Haim 580:2). The rationale behind this custom is the fact that it is customary to fast on the Yartzheit of one's primary Rabbi, as the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites (in 568:46) from the Shela (Rabbi Yeshayahu Horowitz, 1558-1630). The Mishna Berura explains that one is obligated to honor his Rav Mubhak (primary Rabbi) even more so than his parent, and thus just as it is customary to fast on a parent's Yartzheit, it is appropriate to fast on the Yartzheit of one's Rabbi, as well. Moshe Rabbenu is, without question, the Rav Mubhak of the entire Jewish people, and it is therefore appropriate to observe a fast on his Yartzheit, 7 Adar. It goes without saying that merely refraining from food and drink is not as important as praying and studying Torah, which are the primary means of Teshuba. Therefore, it is proper on 7 Adar for communities to assemble for Torah classes in observance of this special day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to his Tikkun (service) for 7 Adar, writes that it is also customary to light candles in memory of Moshe Rabbenu on this day. There is a special custom for the Hevra Kadisha (benevolent society) of every community to observe 7 Adar together as a Ta'anit Sibur (communal fast day). They recite Selihot, wear Tefillin at Minha, and conduct the standard Ta'anit Sibur prayer service. Then, after the fast, they have a meal together. The Hevra Kadisha members observe this fast as atonement in case they were neglectful in their sacred duty to give proper respect to the deceased. The Yartzheit of Moshe Rabbenu was chosen as the appropriate occasion for this observance because his burial site remains unknown ("Ve'lo Yada Ish Et Keburato" – Debarim 34:6). Although the fast of 7 Adar is mentioned in the Shulhan Aruch, it is nevertheless preferable to declare a formal acceptance of the fast the previous day, just as is done before a voluntary private fast. If one makes a formal acceptance the day before the fast, he can then add the paragraph of "Anenu" in the Amida on the fast day. The acceptance should be declared on the afternoon of the day before the fast, at the end of the Amida of Minha, just before "Oseh Shalom." The Mishna Berura (562:27) writes that this should preferably be done at Minha Ketana – meaning, during Minha recited in the late afternoon, as opposed to early Minha (Minha Gedola). Certainly, the acceptance should not be made before Minha, and if it is made before Minha, it is ineffective. The proper text of the acceptance, as printed in many Siddurim, based upon the Hid"a (Rav Haim Yosef David Azulai, 1724-1807) in his work Moreh Be'esba (3:186), is, "Hareni Mekabel Alai Ta'anit Yahid Me'alot Ha'shahar Ad Set Ha'kochavim" – "I hereby accept upon myself a private fast from daybreak until nightfall." It is important that one accept the fast of 7 Adar as a private fast (Ta'anit Yahid), and not a communal fast (Ta'anit Sibur). The acceptance is valid even if it was made silently, in one's mind (Shulhan Aruch, Orah Haim 562:6). One should not add the words "Beli Neder" or "Beli Kabala," because he indeed intends to formally accept the fast upon himself. However, one may add a stipulation that he accepts the fast only on condition that he has the physical strength to observe the fast, and that if he feels unable to complete the fast, he will recite the chapter of Tehillim "Mizmor Le'David Hashem Ro'i" and will then be allowed to eat. If one did not make the acceptance during Minha, he may still accept the fast until sundown, and even after sundown, during the period of Ben Ha'shemashot. If one knows that observing a fast will adversely affect the quality of his prayers, or hamper his ability to study Torah properly, then it is preferable not to fast so that he could pray and study to the best of his ability. Similarly, it is improper to fast if this would cause one to feel arrogant and superior to other people. Humility and proper study and prayer are for more valuable than fifty fast days. Therefore, if observing this fast will have an adverse effect on these or other areas of Torah observance, it is far preferable not to observe the fast. Certainly, though, 7 Adar is a very significant day that should be commemorated as such in all communities.

Q4 Investor Audibles is out. This week we cover: Colebrooke Opportunities Fund Tidefall Capital Maran CapitalThis is an idea heavy episode that I know you'll love. Make sure to subscribe and leave a review of the podcast if you have time. It helps get the word out about Value Hive. MitimcoThis episode is brought to you by MIT Investment Management Company, also known as MITIMCo, the investment office of MIT. Each year, MITIMCo invests in a handful of new emerging managers who it believes can earn exceptional long-term returns in support of MIT's mission. To help the emerging manager community more broadly, they created ⁠⁠⁠⁠⁠⁠⁠⁠⁠emergingmanagers.org⁠⁠⁠⁠⁠⁠⁠⁠⁠, a website for emerging manager stockpickers.For those looking to start a stock-picking fund or just looking to learn about how others have done it, I highly recommend the site. You'll find essays and interviews by successful emerging managers, service providers used by MIT's own managers, essays MITIMCo has written for emerging managers and more!TegusTegus has the world's largest collection of instantly available interviews on all the public and private companies you care about. Tegus actually makes primary research fun and effortless, too. Instead of weeks and months, you can learn a new industry or company in hours, and all from those that know it best.I spend nearly all my time reading Tegus calls on existing holdings and new ideas. And I know you will too. So if you're interested, head on over to ⁠⁠⁠⁠⁠⁠⁠⁠⁠tegus.co/valuehive⁠⁠⁠⁠⁠⁠⁠⁠⁠ for a free trial to see for yourself.TIKRTIKR is THE BEST resource for all stock market data, I use TIKR every day in my process, and I know you will too. Make sure to check them out at ⁠⁠⁠⁠⁠⁠⁠⁠⁠TIKR.com/hive⁠⁠⁠⁠⁠⁠⁠⁠⁠.MarhelmMarhelm is an information service for investors to find real value in an overvalued market. With a focus on shipping and commodities, Marhelm helps you stay on the pulse of global trade, track global sentiment, and identify compelling investment opportunities. Get 20% of your subscription by using the code VALUE at checkout. Check it out ⁠⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠⁠.

If one acquires a new metal peeler used to peel vegetables or fruits, must he first immerse it in a Mikveh before using it? This question relates to a discussion among the Halachic authorities concerning the knife used for Shehita (slaughtering animals), which comes in contact with meat, but only when the meat is still raw and inedible. The Shulhan Aruch rules that a Shehita knife does not require immersion, since it comes in contact with inedible meat that must undergo several additional stages before it becomes fit for consumption. Tebila is required for utensils that come in contact with edible food, such as the pots and other utensils used in preparing the food, and dishes and cutlery used while eating. The Shehita knife, however, is used at an earlier stage, and therefore, according to Shulhan Aruch, it does not require immersion. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) disagrees with this distinction, and rules that a Shehita knife requires immersion, since it comes in contact with meat. It emerges, then, that Ashkenazim and Sepharadim are divided on this issue. Ashkenazim, who follow the Rama's rulings, must immerse a new Shehita knife before it is used, whereas Sepharadim, who follow the rulings of Maran, do not. This issue will affect the status of metal peelers, as well. If a peeler is used only for potatoes, for example, or for another food which is not eaten raw, then it resembles a Shehita knife, and its status vis-à-vis Tebila will thus hinge on the aforementioned debate between Maran and the Rama. Ashkenazim would be required to immerse such a knife, whereas Sepharadim would not. If the peeler is used for other foods, as well, such as carrots, cucumbers, mangos and other foods which can be eaten raw, then its status is determined by its majority use. If it is used mostly for potatoes, and only occasionally for other foods, then it does not require Tebila, since its primary use is with an inedible substance. However, if it is used mainly for other foods, then it requires Tebila, even for Sepharadim. If one is unsure whether the peeler is used mostly with potatoes or with other foods, then it should be immersed without a Beracha. Summary: According to Sephardic practice, if a metal peeler is used exclusively or mostly for potatoes or other foods that are inedible at the time they are peeled, it does not require immersion in a Mikveh. If it used mostly for foods that can be eaten in their state at the time of peeling, then it requires Tebila. If one is unsure as to the majority use of the peeler, it should be immersed without a Beracha. According to Ashkenazic custom, a metal peeler requires immersion under all circumstances.

In this episode of the Running Wine Mom podcast, host Samantha Cieslinski speaks with Marcela Maranon, the first disabled Latina to climb Mount Kilimanjaro. Marcela shares her inspiring journey of overcoming adversity, her adventures traveling to the seven wonders of the world, and her commitment to advocating for accessibility and inclusion for individuals with disabilities. She discusses her House of Hope project, which aims to support disabled children in Tanzania, and emphasizes the importance of community and allyship in creating a more inclusive world.@thejourneyofabravewoman@therunningwinemom_

One of the rules of Borer – separating foods on Shabbat – requires that one remove the Ochel (food) from the Pesolet (undesirable substance), and not the other way around. The question arises as to whether this Halacha applies to two perfectly edible foods, one of which one happens to dislike. If for example, a person has a pile of apples and oranges mixed together, and he likes apples but does not like oranges, must he ensure to remove the apples from the oranges? Must he consider the oranges "Pesolet" because he dislikes them, or are both fruits considered Ochel since they are both perfectly edible, such that he may separate them in whichever manner he chooses? This issue is subject to a dispute among the Rishonim (Medieval Halachic scholars). Tosafot (Talmud commentaries by Medieval French and German scholars), in Masechet Shabbat (74), write that the status of Pesolet is defined in relative terms, and thus even edible food would be considered Pesolet if one dislikes it. Rashi (Rabbi Shlomo Yitzhaki of Troyes, France, 1040-1105), however, appears to indicate that the status of Pesolet is defined by an intrinsic quality, and thus edible food cannot be considered Pesolet. Maran, in the Shulhan Aruch (319:3; listen to audio recording for precise citation), rules that if two edible foods are mixed together, one may separate them in whichever manner he chooses. As long as one separates by hand and with the intention of eating immediately, he may either remove the food he likes or the food he dislikes. Maran thus follows the view of Rashi, that an edible food does not have the status of Pesolet even if one happens to dislike it. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, in his glosses to the Shulhan Aruch, indicates that in such a case one must remove the food he likes, in accordance with Tosafot's opinion. The Be'ur Halacha (essays on the Shulhan Aruch by Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses this topic at length, noting that the Shulhan Aruch's formulation of this Halacha is based upon the Rambam (Rabbi Moshe Maimoindes, Spain-Egypt, 1135-1204), who likewise indicates that edible food which one dislikes is not considered Pesolet. In this context the Be'ur Halacha cites numerous Halachic authorities who follow this view, and maintain that when two edible foods are mixed together, one may separate them in whichever fashion he chooses, even removing the food he does not like from the food he likes. Nevertheless, the Be'ur Halacha concludes that since this issue involves a potential Torah violation, it is preferable to follow the stringent view and remove the food one likes from the food he does not like, and not the other way around. Even though the majority view among the Halachic authorities does not appear to require separating in this fashion, it is preferable to do so in order to avoid any possible violation of the Torah prohibition of Borer. This is the view taken by Sephardic Chief Rabbi Shelomo Amar, in his responsa Shema Shelomo (Orah Haim 10). Summary: One should follow the laws of Borer even when separating two edible foods, one of which he dislikes. Even though both foods are edible, it is preferable to ensure to remove the food he likes from the food he does not like, and not the other way around.