Podcasts about Maran

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.

Tonight on The Panel, Wallace Chapman and panellists Stephen Franks & Boopsie Maran discuss insufficient safeguarding of personal data collected at Manurewa Marae, and would you support New Zealand putting peace keepers on the ground in Ukraine? Boopsie Maran is Director of Urban Strategy firm Places for Good Stephen Franks is a lawyer with the firm Franks Ogilvie and former ACT MP

Tonight on The Panel, Wallace Chapman and panellists Stephen Franks & Boopsie Maran discuss Wellington's Golden Mile plans, and the culture of big business making "dupes" of popular new inventions. Boopsie Maran is Director of Urban Strategy firm Places for Good Stephen Franks is a lawyer with the firm Franks Ogilvie and former ACT MP [picture id="4KC3WC2_Courtney_Place_plan_3_jpg" crop="16x10" layout="full"]

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.

Check out my other videos: மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Check out my other videos: மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

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_

Check out my other videos: மேடைப் பேச்சுகள்:    • மேடைப் பேச்சுகள்   மொழி சொல்லும் வழி:    • மொழி சொல்லும் வழி   Cruise to Kaviripoompattinam (பட்டினப்பாலை):    • Pattinapalai   திருக்குறள் கதைகள்:    • Thirukkural   Children Stories (குழந்தைக் கதைகள்):    • குழந்தைக் கதைகள்   இலக்கணம் in a fun way:    • இலக்கணம்   நாடகங்கள்:    • நாடகங்கள்   சமையல்:    • Cooking   கவிதைகள்:    • கவிதைகள்  

Maran Rutt - Dalip Kaur Tiwana ਮਰਨ-ਰੁੱਤ! - ਦਲੀਪ ਕੌਰ ਟਿਵਾਣਾ Maran Rutt is a beautiful Punjabi Short Story written by famous Punjabi writer of all time i.e. Dalip Kaur Tiwana which revolves around the idea of expectations in a relationship. While listening to this astounding punjabi kahani, one would resonate with the dialogues of the protagonist when she goes to meet her friend but finds another girl with him. Though the end of the story seems tragic but it is actually a sense of breaking the chains and coming out of toxicity, which is actually inspirational in a manner The cover art of this audiobook has been made by Artist Gurdish Pannu and Dr. Ruminder has given voice to this punjabi short story. ⁠⁠#popularstories⁠⁠ ⁠⁠#famous⁠⁠ ⁠⁠#audiobook⁠⁠ ⁠⁠#punjabiculture⁠⁠ ⁠⁠#family⁠⁠ ⁠⁠#punjabimaaboli⁠⁠ ⁠⁠#motherhood⁠⁠ ⁠⁠#punjabistories⁠⁠ ⁠⁠#writer⁠⁠ ⁠⁠#punjabibooks⁠⁠ ⁠⁠#punjabiculture⁠⁠ ⁠⁠#ਪੰਜਾਬੀ⁠⁠ ⁠⁠#punjabifolk⁠⁠

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.

The holiday of Hanukah begins on the 25th of Kislev and continues for eight days. As the Gemara in Masechet Shabbat (21) relates, on the 25th of Kislev the Hashmonaim defeated the Greek oppressors and rededicated the Bet Ha'mikdash. As part of this process they kindled the Menora with the only jug of pure oil they found, and the candles of the Menora miraculously burned for eight days. The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) raised the question (in Orah Haim, 670) of why we celebrate this miracle for eight days. The Gemara clearly states that the jug contained enough oil to sustain the candles for one day. If so, then the first day's burning was not miraculous at all, and the miracle was in fact only seven days. Why, then, do we celebrate Hanukah for eight days? The Bet Yosef suggests three answers. First, he writes that the Kohanim anticipated that it would take eight days for new pure oil to arrive, so already on the first day they divided the small jug of oil into eight parts, and lit the candles with one part each day. The miracle was thus that each day, one-eighth of the jug of oil sustained the candles for an entire day, a period that normally required an entire jug. Hence, the miracle in fact spanned the entire eight-day period. Secondly, the Bet Yosef suggests that when the Kohanim entered the Mikdash each morning, they noticed that the jug remained full – even though they had used all its oil for kindling the Menora the night before. This occurred each morning for eight days, and thus the miracle was indeed an eight-day event. Finally, the Bet Yosef writes that perhaps the lamps of the Menora remained filled with oil each morning, and the miracle was thus that the oil in the lamps burned without being depleted. This, too, would account for the eight-day celebration. The holiday of Hanukah was enacted by the Sages, and thus does not have the status of a Torah obligation. For this reason, we do not add a ninth day to this holiday in the Diaspora, the way we add a day to other holidays. This extra day is observed only in conjunction with holidays established by the Torah, as opposed to the Rabbinically-ordained festivals of Hanukah and Purim. The Shulhan Aruch (Orah Haim 670:1; listen to audio recording for precise citation) writes that it is forbidden to fast or eulogize on Hanukah. Working, he writes, is permissible, though there is a custom for women to desist from working while the Hanukah candles burn (or at least during the first half-hour after they are lit). The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) explains that this custom commemorates the story of Yehudit, a Jewish woman who heroically killed a Greek general. (Some sources indicate that the story of Yehudit did not occur during the Jews' battle against the Greeks, but rather earlier, during the period of Greek oppression. Either way, her heroism is certainly worthy of commemoration on Hanukah.) By contrast, the Maharil (Rabbi Yaakov Halevi Moelin, Germany, 1355-1427) held that both men and women should refrain from work while the candles burn. The Bet Yosef explained that this practice serves to demonstrate that the candles were lit to publicize the miracle, and not for personal use. By abstaining from work while the candles burn, we show that we did not kindle them to provide light for our normal activities, but rather to commemorate the great miracle of Hanukah. Additionally, this custom helps ensure that a person spends some time reflecting on the Hanukah miracle. It is thus proper after lighting the Hanukah candles not to immediately return to one's normal affairs, but to instead sit and spend time celebrating the miracle. The Kaf Ha'haim (Rabbi Yaakov Moshe Sofer, Baghdad-Israel, 1870-1939) comments (670:10) that there are women who vow during times of danger to refrain from working while the Hanukah candles burn. Many women, he writes, have earned salvation by taking such a vow. It is thus a valuable and worthwhile custom to refrain from work while the Hanukah candles are lit, at least for some of the days of Hanukah. The Shulhan Aruch rules that there is no obligation to eat festive meals on Hanukah, since this holiday celebrates a spiritual, rather than physical, victory. The Greeks sought not to destroy the Jewish people, but rather to destroy the Jewish religion. This is as opposed to the Purim story, when Haman sought to annihilate us as a people. The physical salvation of Purim is thus celebrated through festive eating and drinking, while Hanukah is observed as a mainly spiritual victory, rather than a physical triumph. Nevertheless, some authorities write that it is admirable to have festive celebrations on Hanukah, to commemorate the completion of the Mishkan's construction in the wilderness, which took place on Hanukah. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572) writes that if these meals contain words of Torah and songs of praise to God, then they certainly have the status of a "Misva meal." Of course, on Rosh Hodesh Tebet (which falls on Hanukah) one should have a special meal, just as on every Rosh Hodesh. This obviously applies to Shabbat Hanukah, as well. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records a custom to light a special candle on Rosh Hodesh Tebet in memory of the famous Tanna, Rabbi Meir Ba'al Ha'nes. There is a custom to eat cheese and other dairy products on Hanukah, since Yehudit (in the incident mentioned above) fed the general dairy products which eventually led to him going to sleep, whereupon she succeeded in assassinating him.

The Misva of lighting the menorah begins fifteen minutes after sunset for one half hour. Yet, on Friday night, we light 20-40 minutes before sunset to avoid the problem of chilul Shabbat. Even though it is not yet the time for the misva, we still light with a beracha. The Bach (Bayit Hadash, responsa by R. Yoel Sirkes, 1561-1640) marshals this precedent as a proof to his ruling with regard to the misva of Pidyon Haben. He was dealing with a case in which somebody did a Pidyon Haben by giving the Kohen the money one day early, stipulating that the actual Pidyon should not be activated until the next day, which is the proper time for the misva. The Bach ruled that it is permitted to do so. Moreover, one can even recite the beracha when giving the money even though the actual fulfillment of the mitzva is delayed until tomorrow. He bases this ruling on the Halacha that one recites a beracha on Ner Chanukah on Friday afternoon even though the actual misva does not take place until evening. Many authorities question this analogy between the case of Pidyon Haben and nerot Hanukah. The Yeshuat Yaakov (Halachic work by R. Yaakov Meshulam Ornstein, Poland 1775-1839) distinguishes between the cases by saying that when we light Chanukah candles on Friday afternoon, it is not considered lighting before the time of the misva. The original, "Lechatehila" institution of the Hachamim was to light early on Friday. Since there will always be at least one Erev Shabbat during the course of the eight day holiday, the Hachamim took this into consideration and instituted that the proper time for lighting on Friday is earlier than the rest of the week. Therefore, one can light before sunset and say a beracha. On the other hand, in the case of Pidyon Haben, the misva is only the next day. How can one say a beracha of "vitzivanu," when the time has not yet arrived? In addition, the Maharai points out that the Bach himself says that in the case of Chanukah, late afternoon after Plag HaMincha is already actually a proper time for lighting all days of Chanukah. Since one can pray Arbit, according to some opinions it is already considered night. Therefore, one can light before sunset with a beracha; whereas with regard to Pidyon Haben, the day before is not yet the time. Thus, the connection between nerot Hanukah and Pidyon Haben is broken. We can derive a practical Halacha from this discussion. In general, the Halacha is "Kavta, ein zakuk la," i.e. if the Chanukah candles were set up properly and lit, one does not have to rekindle them in the event that they were extinguished immediately after lighting. The question is does this Halacha of "Kavta ein zakuk la" apply also to lighting on Friday afternoon. One could argue that since we light early on Friday, the misva has not even been started and one is required to rekindle the candles. However, according to the previous discussion that Friday afternoon after Plag HaMincha is the Lechatehila time, the Halacha of "Kavta" would apply here as well. Just like on the other days, one does not have to relight a menorah that was lit at the proper time, so too, on Friday. This is the basis for Maran's ruling in Siman 674:2 that even on Erev Shabbat, "Kavta ein zakuk la." However, Hacham Ovadia writes (Hazon Ovadia, Chanukah p. 110) even though one has fulfilled his obligation if the candles blew out, nonetheless, if a person does go back and relight them "Tavo alav Beracha", it is praiseworthy. Of course, if one does relight, he should not repeat the beracha and he should make sure that he still has time before Shabbat and Minha. SUMMARY 1. If the candles of the menorah were extinguished immediately after lighting, one does not have to rekindle them. 2. This applies even on Friday afternoon, when one lights early. However, it is preferable to go back and light when possible.

If one forgot to inset "Al Hanisim" in the Amidah, he does not have to repeat the Amidah. However, if he remembers before the completion of the Amidah, he should insert it after "Yeh'Yu L'Rason," before "Oseh Shalom." This applies even if he remembered after saying "Baruch Atah Hashem," before concluding "Ha'tov Shimcha." He should not quickly conclude "Lamdeni Hukeha," but should finish the Beracha and insert "Al Hanisim" before Oseh Shalom. There is a disagreement as to how to formulate the "Al Hanisim" at that point. Everyone agrees that if he forgot "Al Hanisim" in the Birkat Hamazon, he does not repeat Birkat Hamazon and should insert it as a "HaRahaman" prayer in the "HaRahaman section, as brought by the Rema in Siman 682. The Mishna Berura there teaches that the same is true in the Amidah-it should be inserted in the form of a supplication. However, the Ben Ish Hai in Hilchot Purim rules that it should be recited in its original form-"Al Hanisim…" If one began a meal at the end of the last day of Hanukah and concluded it after nightfall, according to Maran, he should say "Al Hanisim." It is no different than Birkat Hamazon on Mosa'eh Shabbat, Mosa'eh Yom Tob or Mosa'eh Rosh Hodesh, in which the Birkat Hamazon is defined by the beginning of the meal. Although the Ben Ish Hai understood that this is not the case on Hanukah and Purim, The Minhag of Yerushalayim, Hacham Atiya, Hacham Ovadia and Hacham Bension all agree that one should say "Al Hanisim" after nightfall, preferably if he ate a Kezayit before sunset. In Birkat Hamazon, the word "Migdol" supplants "Magdil" on a day on which there is Musaf. Although Hanukah and Purim do not have Musaf, the Ben Ish Hai rules that on Purim "Migdol" is said, because there is a special "He'arah" (spiritual illumination) on that day. Nevertheless, that would only apply to Purim, whereas on Hanukah the "He'arah" is only during the candle lighting, and therefore "Magdil" is said. The full Hallel is recited all eight days. The Pele Yoes and others emphasize that since the Hallel was one of the primary institutions of Hanukah it should be recited slowly with melody and intent. Even on Pesah, the full Hallel is not recited all eight days. This indicates the magnitude of the Misva of Hallel on Hanukah. The Rambam indicates that women are not obligated to say the Hallel, and although they can recite it, they may not say a Beracha. SUMMARY If one remembered to say "Al Hanisim" after the proper place: In Birkat Hamazon, he should insert it as a "HaRahaman" in the "HaRahaman" section, and in the Amidah, he should insert it before "Oseh Shalom" in its original form. If one started a meal at the end of Hanukah, he should recite "Al Hanisim," in the Birkat Hamazon, even if he concluded after nightfall. In Birkat Hamazon, "Magdil" is said, not "Migdol." Women who chose to say Hallel do not recite the Beracha.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

The Shulhan Aruch, in Siman 6, delineates the Halachot of "Asher Yasar"-the Beracha recited after using the facilities. The Shulhan Aruch, which as a rule is a code of law, makes a rare exception and not only presents the Halachot of the Beracha, but also offers interpretations of its text as well. This indicates that the Beracha is of supreme importance, and Maran wanted to insure that the reader would also recite it with proper Kavana. Maran offers three interpretations of the first phrase of the Beracha: "Asher Yasar Et Ha'Adam B'Hochma-Who created humans with wisdom." First, "B'Hochma-With Wisdom" connotes that Hashem made the human body in a wondrous way, which he explains with the analogy of a balloon, which only holds the air inside if it remains whole. If punctured, the balloon loses its air. Yet the human body contains air in the lungs, despite the many holes in the body. This is the magical wisdom and the wonder of Hashem's creation, which we see every day, but rarely pay attention to. The second interpretation is that "wisdom" refers to wise sequence in which Hashem created man. First he created the world, with the vegetation and animal to serve as a food chain for humans, and only once the "table was set" did he create man, at the end of the sixth day. The third interpretation of the Shulhan Aruch is that the wisdom in the creation of man refers to the amazing human biology. From the respiratory system to the neurological system to the digestive system-they are all so intricate and detailed. Professors of biology can devote their entire lives just to studying one specific system. One doctor of pediatric neurology once said that he had studied the brain for over fifty years, and science has only barely scratched the surface of the unknown potential of the brain. This is the praise of the Asher Yasar. There is additional interpretation brought by Rabbi Mordechai HaCohen of Tsfat, one of the Arizal's disciples. One of the greatest spiritual and moral challenges of the human being is overcoming his ego. When untamed, the ego leads to arrogance and promotes the Yesser HaRah. On the other hand, humility leads to the greatest accomplishments, for example, Moshe Rabbenu, was the humblest of all men. Moshe said about himself, "Va'Anachnu Mah? -What are we worth, when compared to God?" The Beracha of "Asher Yasar" enables one to humble himself, because it forces him to contemplate his lowly nature as demonstrated by the fact that he can't go more than a few hours without having to relieve himself. When considering that he has all these wastes in his body that must be expelled, how arrogant can he become, knowing his limitations? Thus, the Hochmah-wisdom is to be humble, as conveyed by the word "Hochmah" whose letters can be rearranged to spell "Koach Mah"-meaning, "What power do I have?" just as Moshe said "Va'Anachnu Mah"- "what are worth?"

The Shulhan Aruch (Orah Haim 206:2) rules that if one mistakenly recited the Beracha of "Ha'adama" over a fruit that requires the Beracha of "Ha'etz," he has fulfilled his obligation. Thus, for example, if a person recited "Ha'adama" over an apple, he has fulfilled his obligation and does not then need to recite "Ha'etz," because after the fact, the recitation of "Ha'adama" suffices for a fruit requiring "Ha'etz." The Shulhan Aruch then proceeds to rule that because of this Halacha, if a person eats an item over which he is uncertain whether to recite "Ha'etz" or "Ha'adama," he should recite "Ha'adama," since this Beracha covers both kinds of foods. This situation can arise regarding those fruits whose Halachic status vis-à-vis Berachot is uncertain, as the tree's properties are atypical, or in a case where a person simply does not know the status of the fruit he eats, and is unable to determine which Beracha to recite. In such a case, the Shulhan Aruch writes, the individual should recite "Ha'adama," since this Beracha suffices even for fruits requiring "Ha'etz." Although the Shulhan Aruch's ruling is straightforward, a number of later Poskim ruled differently on this subject. Hacham Bension Abba Shaul (Israel, 1924-1998), in his work Or Le'sion (2:46), writes that in such a case, one should recite the generic Beracha of "She'ha'kol," instead of "Ha'adama." He notes that the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) famously brings a version of the text of the Rambam's ruling, according to which one does not fulfill his obligation if he recites "Ha'adama" over a fruit requiring "Ha'etz." In light of this position, it is preferable in a situation of uncertainty to recite the generic Beracha of "She'ha'kol," which covers all foods, rather than recite "Ha'adama," which would not satisfy the requirement for the fruit being eaten according to the view of the Rambam. This was also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rab Pe'alim, and of Rav Haim Ben-Attar (1696-1743), in his work Rishon Le'sion. Likewise, Rav Yosef Mesas (1892-1974) ruled that one who eats a banana should recite "She'ha'kol," and not "Ha'adama." Although the Shulhan Aruch ruled that one recites "Ha'adama" over bananas, Rav Mesas claimed that the Shulhan Aruch here followed his position that one recites "Ha'adama" over a fruit whose status is in question, as the status of a banana is uncertain due to the fact that the banana tree is unusual (in that it collapses each year). In light of the Rambam's position mentioned earlier, Rav Mesas noted, it would be preferable to recite "She'ha'kol" over bananas, in order to satisfy all opinions. Hacham Ovadia Yosef cites Rav Mesas' ruling in his Yehaveh Da'at (6:13, in a footnote), and disagrees, noting the widespread, accepted practice to recite "Ha'adama" over bananas. The majority of Halachic authorities, Hacham Ovadia noted, disputed the Rambam's ruling regarding the recitation of "Ha'adama" over a fruit requiring "Ha'etz," and, there are editions of the Rambam's work according to which he concurs with the majority opinion. Hacham Ovadia thus concluded that we should follow the Shulhan Aruch's ruling, and recite "Ha'adama" – not "She'ha'kol" – in situations where there is a question whether a food requires "Ha'adama" or "Ha'etz." Summary: In situations where one is uncertain whether a fruit requires "Ha'etz" or "Ha'adama," one should recite "Ha'adama." This applies both when a person does not know the correct Beracha and does not have access to this information, and when a fruit grows on a tree with unusual properties – such as a banana – such that its status is uncertain. In both cases, one recites "Ha'adama."

The Shulhan Aruch (Orah Haim 211) presents the guidelines regarding the proper sequence to follow when one eats foods of different types, that require different Berachot. These Halachot are especially complex, but the basic rules are as follows: 1) If one is eating bread, then he recites the Beracha of "Ha'mosi" over the bread before eating any other foods. If one is eating different kinds of bread, made from different kinds of grain, then he recites the Beracha over bread made from wheat. If none of the breads are made from the wheat, then the order of precedence is barley, spelt, rye and then oats. 2) If one is not eating bread, but he eats "Mezonot" food, he first recites "Mezonot" and partakes of that food before reciting a Beracha on the other food. If one eats both rice and standard "Mezonot" food (such as crackers, cookies or cake), then the standard "Mezonot" food precedes the rice. 3) If one is eating several different fruits among the special species of Eretz Yisrael (grapes, figs, pomegranates, olives and dates), then the sequence of precedence is: olives, dates, grapes, figs and pomegranates. 4) If one is drinking wine and also eating fruits from among the seven special species, then according to the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), he first recites the Beracha over the wine before partaking of the fruit. This follows the position taken by Rabbenu Peretz (France, d. 1295). However, Maran (author of the Shulhan Aruch) in his Bet Yosef rejects this ruling, and does not bring it in Shulhan Aruch. Accordingly, Hacham Ovadia Yosef ruled that in such a case, one can choose either to first recite the Beracha over the wine or to first recite the Beracha over the fruit. 5) If one is eating foods requiring "Ha'etz" and foods requiring "Ha'adama," then, according to the Shulhan Aruch, there is no required sequence, and one can choose which food to eat first. 6) All Berachot precede "She'ha'kol," and so one recites a Beracha on all other foods or beverages before reciting a Beracha over a food or beverage requiring "She'ha'kol." Summary: If one eats bread with other foods, he recites the Beracha over the bread first. If he eats "Mezonot" food and other foods, he first recites the Beracha over the "Mezonot" food. Fruits from the seven special species of Eretz Yisrael precede other fruits, and all foods precede foods requiring "She'ha'kol." If one is eating foods requiring "Ha'etz" and foods requiring "Ha'adama," he may eat either one first.