Podcasts about Minyan

Generally speaking, one should not leave the synagogue until the end of the Tefila. There is a tradition that if a person routinely leaves in the middle of the service, then in the future, after Mashiah comes, he will be told to leave the Bet Ha'mikdash before the end of the prayers. It is especially grievous for a person to leave if he is the tenth man. As we've seen in previous installments, a person who exits during a part of the service that requires a Minyan, leaving behind less than ten men, is subject to the harsh warning of the prophet Yeshayahu, "Ve'ozebeh Hashem Yichlu" – "Those who abandon G-d shall be annihilated" (Yeshayahu 1: 28). Sometimes, however, a person has a pressing need to leave. It goes without saying that in the case of a dire emergency, a person may leave the synagogue during any part of the service even if this results in breaking the Minyan. Thus, for example, it is obvious that if a Hatzalah member gets a call during the Hazara (repetition of the Amida), he should immediately leave and tend to the emergency. However, there are even matters of lesser urgency that allow leaving during the Hazara (or other parts of the service that require a Minyan) even if one is the tenth man. If a person needs to use the restroom, for example, and he cannot restrain himself, then it is permissible for him to leave, even though fewer than ten men will be remaining in the synagogue. If a significant financial loss is at stake – such as if a person must leave early for a vitally important business meeting, or might otherwise lose his job – then according to Rav Shmuel Wosner (1913-1915), one may be lenient and leave to avoid the financial loss. Others disagree. In practice, Rav Yisrael Bitan writes that one may rely on the lenient position if he wishes, but he should preferably remain in the synagogue and trust that "Kol Ha'shome'a Li Eno Mafsid" – one ultimately gains, and does not lose, by obeying Hashem and doing the right thing, and any money lost as a result of remaining in the synagogue will be repaid. There is some discussion among the Poskim regarding a Kohen's hand-washing in preparation for Birkat Kohanim in a situation where only ten men are present in the synagogue. In most synagogues, the Kohanim must exit the sanctuary to access the sink. Should the Kohen do so if only ten men are present, and he would thus leave behind fewer than ten men for a few moments during the Hazara? Some suggested that in such a situation, it is preferable for the Kohen to wash his hands before the Amida in order to avoid the problem. Others, however, disapprove of this solution, as a Kohen ought to wash his hands as close to Birkat Kohanim as possible. Rav Haim Palachi (Turkey, 1788-1868) writes that in such a case, the Hazzan should pause for those few moments when the Kohen is outside the synagogue and only nine men remain. As for the final Halacha, Rav Yisrael Bitan ruled that preferably, water should be brought to the Kohen inside the sanctuary in this situation so he does not need to leave. If this is not feasible, then the Kohen should leave to wash his hands, and the Hazzan should pause, in accordance with Rav Haim Palachi's ruling. If the sink is visible from inside the sanctuary, then the Kohen may leave to wash his hands and rely on the opinion that he counts toward the Minyan since he can still be seen. Whenever one exits the synagogue, it is proper to do slowly, as leaving hurriedly gives the impression that he is eager to finish the prayers and leave.

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

When to pray mincha!? You should daven by urself instead of with a minyan!? You can't take in Shabbat early!?

​1)      How to react when seeing an unfamiliar Jew smoking on Shabbos ר"ל:2)      One who said Retzei in bentshing after Melave Malka,does he have to repeat?[1] 3)      A person observed a specific chumrah, believing that it was standard practise in his community. He the learned that it isn't so. Does he need Hatoras Nedorim?[2]4)      On Shabbos someone broke apart chopsticks, used for eating Sushi. Was that permissible?[3] 5)      I'm moving home. The incoming tenant is Jewish and is ready to pay for simple mezuzos that I will leave behind. There are mezuzos that were placed just lechumreh. The incoming says that I can take them with me. May I do so? [4]6)      May instant-soup-powder be added to hot water in a kli sheni on Shabbos?[5]7)      A worker removed a Mezuzah, in error. Do I say a brocho when reaffixing promptly?[6] 8)      When a Bris was held in the morning, the Baalei Bris omit Tachanun at Mincha too. Should they still join the Minyan when the 13 Midos hoRachamim are recited?[7]9)      Feedback on the spelling of the word שמונים in a Kesuba:[8][1] קצות השלחן סי' מזסי"ג כתב שאין צריך לחזור. וע"ע ס' שגיאות מי יבין ח"א פכ"הסי"ט.[2] ראהס' כל נדרי פע"ב ס"י ובהערה כ"ה.[3] ראה שוע"ר סי' תקידסי"ח. בס' שבת כהלכה ח"ד פל"א הערה רי חולק על היתר הגרשז"אלהפריד הכוסות של לבן זמ"ז.[4] האיסור להסיר מזוזה – ביו"ד סי' רצאס"א. החשש בנדו"ד – בס' שכל טוב, שם אות ל.[5] בס' שבת כהלכה פ"גסוף אות ח מזהיר בזה.  וכן בפסקי תשובות סי' שיח סוף אות לב.[6] בס'שכל טוב סי' רפט סק"ל מביא שיש לברך. והדע"ק מדמה לנפלה טליתו ממנו והואעודו לבוש ט"ק. ברם שם מיירי שהוריד טליתו שלא ע"מ להחזירה. שי"לשנפלה גרע, ראה סדור רבנו הזקן ח"ג ע' א'תעב.[7] בשו"ת אגרות משהאו"ח ח"ג סי' פט מחייב לומר בכדי שלא לשנות. אך לפי זה, מאי שנא שארתחנון - שאינו אומר?   [8] הערת הגר"י ברוין שליט"א: בכתובה(דאירכסא?) של כ"ק אדמו"ר זי"ע כתוב "שמונים". וכןבריבוי כתובת מדורות עברו.​

What if holiness isn't a place we visit, but a home we build? In Parshat Vayishlach, Chazal offer a powerful progression: Avraham called the sacred site a mountain, Yitzchak a field, and Yaakov a house. This isn't just poetry; it's a blueprint for spiritual growth. A mountain can be a chance ascent, a field requires cultivation, but a house is where you live. Yaakov's journey invites us to turn fleeting moments of inspiration into a durable, lived-in relationship with God—a spiritual home that can withstand the distractions of modern life.We explore how Yaakov's secret lies in the idea of keva: fixed times, fixed places, and fixed commitments. By setting boundaries for Shabbat before it was commanded, he demonstrated how structure protects sanctity. This principle appears in the halachic concept of chazaka (an established pattern) and the practical wisdom of having a makom kavua (a set place) for tefillah. Repetition, when infused with love, solidifies identity. The modern "minyan factory" mindset, with its endless menu of options, erodes this resolve. When there's always another minyan in fifteen minutes, prayer risks becoming a spiritual drive-through. We offer a counter-vision: elevate one primary minyan to be non-negotiable. Arrive a few minutes early. Let silence settle your heart before the words begin.This is a call to trade quantity for depth. Choose five to ten minutes of slow, focused learning over scattered moments. Find a chavrusa that can weather your calendar. Commit to a cycle of study that repeats until it sings from within, like those who restart the same masechta until it becomes their native tongue. Small, steady choices anchor a life of meaning: Torah as daily bread, not a passing snack; tefillah as a table you return to, not a slot you chase. The Torah says, Titain emes l'Yaakov—"Give truth to Jacob." If truth is what endures, then keva is how we make it endure.If this resonates, take one small step today. Choose a set minyan and a set learning time, and guard them. Subscribe for more thoughtful episodes, share this with a friend seeking a steadier path, and leave a review to tell us the first boundary you'll draw.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Chaya Leah is back from Vegas, and boy does she have some stories to tell (not the kind you think, though. They are much, much worse). Also, are orthodox Jews allowed to celebrate Thanksgiving? Was Yael disappointed when she met hostages in real life? And what did Chaya Leah say to make an Uber driver pull over because he was laughing so hard? If you love our show, please consider becoming a subscriber on askajew.substack.com. It's free! For now...EMBARRASSING - I confuse Chaim Herzog and Chaim Weizmann I guess, so ignore everything I said about him. Ireland still sucks though, that part has been fact-checked.We cover:* Slot machines are life.* Looking for a Minyan at The Venetian,* Chaya Leah loved the Michael Jackson Cirque du Soleil show, especially the part about Israel.* Two very special guests for the Macy's Thanksgiving Day Parade.* These hostages have some dark humor, and we're here for it.* The antisemites are sometimes right.* Netanyahu is asking for a pardon. We have nothing to add.* Ireland still sucks, but our listeners from there are the best.* I gets Chaim Herzog and Chaim Weizmann confused, SORRY.* The truth about the Hannibal Directive is that you're all idiots.* The IDF killed everyone on October 7th and also it was a good thing.* What's the most normal country?* The Australian World War 1 memorial in Israel.* Normalize Normalization.* Who is worse, Peter Beinart or Mandy Patinkin?* How do we fix Israel's image? By doing nothing.* Mamdani's transition team is just as bad as you think it is.Questions? Concerns? Want to tell Chaya Leah she is “lanky”? Email us at askajewpod@gmail.com This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit askajew.substack.com/subscribe

This week I have two stories for you. The first is about Rabbi Shalom Dovber Lipskar looking to make a minyan for his shul and the second, an Rabbi Moshe Pardo travels halfway across the world for a crucial meeting with a wealthy donor, only to fall ill the night before. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/the-three-dollar-minyan To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

38 [11.22] Kitzur Shulchan Aruch Yomi 20:8-21:2 [Chazaras Hashatz. Kedushah W/ Minyan. Tashlumin: Drunk, Business]

Source material: https://drive.google.com/file/d/1jbd-FHmUA15D7J2bxAHetd7PTAdbRy1B/view?usp=drive_link This week's shiur is dedicated in honor of the wedding of Shlomo Leib ben Rachel (and Yonah Binyomin) and Rena Miriam bas Irene (and Shimon Moshe) Bookstein.

Today on Whats My Frame I'm joined by acclaimed playwright and screenwriter Daniel Pearle. Daniel joins us to chat about his newest project THE BEAST IN ME where he served as writer and executive producer. We take a deep dive into creative process, research and understanding your character's voice. Daniel's plays have been produced and developed at Lincoln Center Theater, London's Old Vic, The Vineyard, Ars Nova, and at regional theaters around the country. His play A Kid Like Jake premiered in a sold-out run at LCT3/Lincoln Center Theater (NY Times Critic's Pick). Other plays include Freefall (finalist, 2017 O'Neill Playwrights Conference), Remote Viewing (semi-finalist, 2015 O'Neill Playwrights Conference), and The Prodigies (semi-finalist, 2013 O'Neill Playwrights Conference).Daniel's feature film adaptation of A Kid Like Jake premiered at the 2018 Sundance Film Festival. The film is directed by Silas Howard and stars Claire Danes, Jim Parsons, and Octavia Spencer. Other film credits include: Minyan (2020) and Oliver Sipple (currently in development with Mad Chance Productions).Daniel served as co-showrunner and executive producer on season 2 of Fox's Accused and is currently a writer and executive producer on Netflix's upcoming The Beast in Me. Other TV credits include Impeachment: American Crime Story (FX) and One of Us is Lying (Peacock). Daniel was awarded the 2018 Humanitas New Voices Grant for emerging writers in television. He is an alum of Ars Nova's Play Group and a MacDowell Fellow. He earned his BA from Harvard University and his MFA from The New School for Drama.Official site@danielpearle

In Jewish legend, the mythical In Jewish tradition, the Golem is a creature formed from inanimate matter, and brought to life through mystical means, often involving Hebrew letters and divine names. The concept of the Golem is rooted in  Kabbalistic mysticism. This podcast will examine how seriously the Rabbis believed or did not believe in such creatures and why, and what are the practical implications such as would a Golem be counted for a Minyan-quorum in a synagogue. It will also analyze the underlying uniqueness of human beings.

In Jewish legend, the mythical In Jewish tradition, the Golem is a creature formed from inanimate matter, and brought to life through mystical means, often involving Hebrew letters and divine names. The concept of the Golem is rooted in  Kabbalistic mysticism. This podcast will examine how seriously the Rabbis believed or did not believe in such creatures and why, and what are the practical implications such as would a Golem be counted for a Minyan-quorum in a synagogue. It will also analyze the underlying uniqueness of human beings.

31 [11.15] Kitzur Shulchan Aruch Yomi 17:8-18:2 [Shemonah Esrai Intent Timing Interuptions Minyan]

26 [11.11] Kitzur Shulchan Aruch Yomi 15:1-6 [Kaddish after Yishtabeich. Dif. Rooms Creating a Minyan. Amein]

27 [11.12] Kitzur Shulchan Aruch Yomi 15:7-end [Minyan Disappears, Say Kaddish? How Many For Chazaras HaShatz]

22 [11.7] Kitzur Shulchan Aruch Yomi 12:5-10 [Washing Hands for Tefillah. Minyan Requirements. Daven in Shul Always]

Toward the end of Parashat Vayera, we read the famous story of Akedat Yishak – where Abraham Abinu was commanded to offer his beloved son, Yishak, as a sacrifice upon the altar. At the last moment, as Abraham held the knife over Yishak, prepared to slaughter him in fulfillment of G-d's command, an angel called out to Abraham and told him to desist, explaining that the command was merely a test of Abraham's devotion to Hashem. The Zohar, in a fascinating passage, adds a remarkable component to this story – one which sheds light on one of the critical lessons that it teaches us. When Yishak saw the knife about to descend upon his neck, the Zohar tells, he, in a sense, died. His soul departed. He was then given a new soul, and came back to life. Yishak was the first to recite the Beracha of "Mehayeh Ha'metim" – praising Hashem who restores life to the dead, and for this reason the second blessing of the Amida prayer, which corresponds to Yishak – the second of patriarchs – concludes with this Beracha. This replacement of Yishak's soul laid the foundations of the emergence of the Jewish Nation. Yishak's original soul was incapable of begetting children, but this new soul was. It turns out, then, that it was only because of Akedat Yishak that Yishak was able to produce offspring. This gives us an entirely new perspective on the story of the Akeda, and its relevance to our lives. When Avraham received the command to slaughter to Yishak, he did not understand how G-d could instruct him to do such a thing. After all, G-d had earlier told him, "Ki Be'Yishak Yikareh Lecha Zara" – that his line would continue through Yishak, and not through his first son, Yishmael (21:12). How, Abraham wondered, could G-d assure him that Yishak would be heir to his covenant with G-d, and the father of the nation destined to emerge from him, and then command offering him as a sacrifice before he had a child? Abraham did not understand. It seemed that offering Yishak on the altar marked the end of G-d's promise, as it would prevent the birth of Am Yisrael. In truth, however, fulfilling this command is precisely what enabled Yishak to have children. Had Abraham refused to obey, in the interest of assuring that Yishak would father the great nation that Hashem had promised – it would not have happened. It was specifically by fulfilling G-d's command, which entailed doing something that appeared to sabotage the process of Am Yisrael's emergence, that Am Yisrael in fact emerged. The Midrash teaches that G-d implores us, "Obey Me, because nobody obeys Me and loses." We never lose by following Hashem's will, by observing the Misvot. We often find ourselves tested the way Abraham was, as a Misva appears detrimental to us. Many times, we face a situation where doing the right thing seems to work against us and our best interests. Staying in bed instead of getting up for Minyan is more comfortable and convenient. Avoiding places where we know we should not be might cost us social points. Dressing, speaking and acting the way we know we should might invite ridicule. Adhering to the Torah's strict ethical standards could cost us profitable opportunities. So often, the right thing to do seems to hurt us. But even when this is true in the short-term, it is never true in the long-term. Whatever sacrifice we need to make here in the present to remain faithful to our Torah values is more than worth it, because Hashem guarantees us that in the long run, we only benefit from obeying His commands. Rav Nachman of Breslav (1772-1810) taught that when a person feels himself becoming angry, he should imagine that Hashem is about to give him an enormous fortune – but he must earn it by restraining his anger. The person thinks that shouting and insulting is the right response to the situation – but by doing so, he will forfeit the inestimable future rewards that are promised to those who control their anger. This can be applied to all the many religious challenges that we face on a day-to-day basis. When we feel tempted to compromise our principles, we should remember the lesson of Akedat Yishak – that the short-term benefits we sacrifice to obey Hashem are far surpassed by the long-term benefits of obedience.

The proclamation "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed," which we make each morning before Baruch She'amar, should be made while standing. On weekdays, "Hashem Melech" is recited just before Baruch She'amar, and so one remains standing until after Baruch She'amar. On Shabbat and holidays, however, when other chapters of Tehillim are recited in between "Hashem Melech" and Baruch She'amar, one must remain standing until he completes the verse recited right after "Hashem Melech" – "Ve'haya Hashem La'Melech…U'Shmo Ehad." The next paragraph – "Hoshi'enu" – may be recited sitting. If one has already prayed Shaharit, and, while learning Torah in the synagogue, he hears the congregation recite "Hashem Melech," then he must stand. Preferably, he should also join them in the recitation. If, however, one hears an individual reciting "Hashem Melech," not with a Minyan, he has no obligation to stand. If a person is praying with a Minyan, and he is still reciting Hodu when the congregation reaches "Hashem Melech," then he should stand but not join the congregation in reciting "Hashem Melech." The Arizal taught that the sequence of the prayer service is vitally important, and so following the proper order takes precedence over the value of joining the congregation in reciting "Hashem Melech." Disrupting the sequence of the Tefila could adversely affect its impact, and so one should not recite "Hashem Melech" early, while he has yet to complete Hodu or the earlier parts of the service. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is in contrast to the view of the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), who felt that since we do not pray with all the deep intentions of the Arizal, the sequence of the prayers is not as critical, and thus one should interrupt an earlier part of the service for the sake of joining the recitation of "Hashem Melech." The Ben Ish Hai countered that we should follow the Arizal's practices despite not having all his deep Kavanot (intentions), and so the sequence must be maintained. It is worth noting that if Halacha discourages disrupting the Tefila with the recitation of a different part of the service, then certainly, and many times more so, it forbids interruptions such as reading text messages, checking notifications, and doing other things with one's device. Throughout the entire prayer service, we should try to remain as singularly focused on our Tefila as possible, and make a point of avoiding all distractions. "Hashem Melech" is recited also during the Selihot prayers, and the Ben Ish Hai writes that the aforementioned Halachot apply also when one hears the congregation recite "Hashem Melech" during Selihot, and he is required to stand. Standing during "Hashem Melech" is the accepted custom, but not a strict Halachic requirement. Therefore, an elderly or infirm individual, who finds it difficult to stand, may remain seated for the recitation of "Hashem Melech." The Ben Ish Hai writes that standing is not required during the traditional recitation of "Hashem Melech" during the Hakafot on Simhat Torah. This custom is a relatively new development, and may thus be treated more leniently, such that standing is not required. Hacham Ovadia Yosef raises the question of how the Ben Ish Hai could write this, as standing is strictly required during Hakafot for an entirely different reason – because the Torah scrolls are being carried. Irrespective of the recitation of "Hashem Melech," standing is required in the synagogue when the Sefer Torah is being carried, which is of course happening during Hakafot. Some answer this question by suggesting that the Ben Ish Hai accepted the novel ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) permitting one to sit during Hakafot. Rav Shlomo Zalman asserted that during Hakafot, the Torah scrolls are considered to be in their place, as they are meant to be danced with at this time. Standing for the Sefer Torah is required only when it is removed from its place, and therefore one may sit during Hakafot, when the Torah scrolls are, in a sense, in their place. For this reason, perhaps, the Ben Ish Hai permitted sitting while reciting "Hashem Melech" during the Hakafot. It is unlikely, however, that the Ben Ish Hai followed this novel position, and in fact, it is not accepted as Halacha. The story is told of Hacham Ezra Attieh (1885-1970), Rosh Yeshiva of Yeshivat Porat Yosef, who, as an older man, felt weary during Hakafot on Simhat Torah, and so he left the room to sit down somewhere else. This is the generally accepted Halacha – that even those who feel weak or weary during Hakafot should leave the synagogue to sit. (It should be noted, however, that Hacham Ovadia permitted sitting when the Torah scrolls are stationary in the few moments between Hakafot.) It is more likely, then, that the Ben Ish Hai referred to the practice observed in many congregations to place the Torah scrolls on the Teba after dancing and recite the hymns, including "Hashem Melech," and he therefore wrote that sitting is permissible during that time. Summary: One must stand for the recitation of "Hashem Melech" during Shaharit. If one had already prayed, and, while learning in the synagogue, he hears the congregation recite "Hashem Melech," he should stand and join their recitation. If one is reciting a different part of the prayer service, such as Hodu, then he should rise but not interrupt to recite "Hashem Melech." This applies also to the recitation of "Hashem Melech" during Selihot. Standing is not required, however, for the recitation of "Hashem Melech" during Hakafot if the Torah scrolls are on the Teba and not being carried at that time. The elderly, infirm and others who find it difficult to stand may remain seated for the recitation of "Hashem Melech," even during Shaharit and Selihot.

Each morning before Baruch She'amar, the congregation stands and the Hazan declares, "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" – "Hashem is King, Hashem was King, Hashem will be King for all eternity." The congregation then repeats this proclamation after the Hazan. Our custom is to make this proclamation twice. There is an opinion that a Minyan is required for pronouncing "Hashem Melech," but the accepted view is that this may be said even without a Minyan, and so if ten men have yet to arrive by this point, "Hashem Melech" may nevertheless be recited. Some communities have the practice that a child leads the congregation in reciting "Hashem Melech." It would seem, however, that it is more proper to choose someone who is at least Bar-Misva age to lead this proclamation. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings a custom to lift one's feet when reciting "Hashem Melech," like we do when reciting "Kadosh, Kadosh, Kadosh." This symbolizes the "elevation" that we experience through this recitation, as we make our way toward the higher realms until we reach the highest level in the heavens so we can recite the Amida directly in Hashem's presence. One who follows this custom must ensure to do so in a discreet, unassuming manner, and not in a way that draws attention to himself. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that the pronouncement of "Hashem Melech" is associated with our quest to neutralize the 280 "Kelipot," or negative energies, that threaten us. These 280 forces are alluded to in the names of the five letters of the Hebrew alphabet that are changed when they appear at the end of a word: Mem, Nun, Sadi, Peh, Kaf (represented by the acrostic "Mansapach"). The combined numerical value of these letters is 280. When we succeed in "subjugating" these 280 forces, the Arizal taught, Mashiah will come. In the proclamation of "Hashem Melech," the words "Melech" and "Malach" both have the Gematria of 90, and the word "Yimloch" equals 100 – for a total of 280, thus alluding to the "Kelipot." The Name of "Havaya" is mentioned three times in this proclamation ("Hashem Melech, Hashem Malach, Hashem Yimloch"), and in Gematria it equals 26, for a total of 78 (26 * 3). Adding this to 280, we arrive at a total of 358 – the Gematria of "Mashiah" (40+300+10+8). This daily proclamation, then, is a crucial part of our effort to overcome the harmful spiritual forces in the world so that we will become worthy of the arrival of Mashiah.

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by Eldad Carin

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by Eldad Carin

The Gemara (Yoma 87a) tells that the great sage Rav was once insulted by the local butcher. Over the next several months, Rav waited for the butcher to apologize, but he never did. Finally, on Erev Yom Kippur, Rav decided to go and stand right outside the butcher shop so the butcher would see him. He hoped that if he would stand there, and make it very easy and convenient for the butcher to request forgiveness, he would. The butcher saw Rav standing outside his shop, and he shouted angrily, "I have nothing to say to you!" Not only did he refuse to ask forgiveness, he doubled down, insisting that he had nothing to apologize for. At that moment, a bone from the animal the butcherwas carving darted from the counter into his neck, killing him. The Rabbis of Mussar explain that although the butcher had offended Rav many months earlier, he was punished only now because he squandered the opportunity to apologize and make amends. All people make mistakes, and it is not easy to admit we were wrong and initiate a process of reconciliation. But what's inexcusable is avoiding reconciliation when the opportunity comes right to our doorstep. The butcher was wrong to offend Rav, and he was wrong for not going to request forgiveness – but what sealed his fate was failing to approach Rav when Rav made himself available. This story sheds light on a pronouncement by the prophet Yeshayahu about the Aseret Yemeh Teshuba – the ten-day period from Rosh Hashanah through Yom Kippur. Yeshayahu (55:6) turns to the people and exclaims, "Dirshu Hashem Be'himase'o, Kera'uhu Bi'hyoto Karob" – "Seek out G-d when He is accessible, call upon Him when He is near." Of course, G-d is always "accessible," and He is always "near." In all seasons, at all times of year, and at any time of day, in any circumstance, we can turn to Hashem for help, we can ask Him for forgiveness, and we can ask for whatever it is we need. However, the Gemara (Rosh Hashanah 18a) explains, during the Aseret Yemeh Teshuba, Hashem is especially close, and is especially receptive to our sincere prayers. During this period, the prayers recited by an individual have the same power as prayers recited together with a Minyan during the rest of the year. We can only imagine how powerful congregational prayer is during the Aseret Yemeh Teshuba! Indeed, Rav Chaim Brim of Jerusalem (1922-2002) would say that spiritual achievements which normally take weeks to attain can be reached in just a few moments during the Aseret Yemeh Teshuba. This is a special time, when our prayers and our efforts to repent and improve are particularly effective, many times more than at other times of the year. At first glance, it seems that Yeshayahu is encouraging us and advising us by calling upon us to turn to Hashem during this period of Aseret Yemeh Teshuba. As Hashem is close, it is recommended that we seize this opportunity for prayer and repentance. But in light of the Gemara's story about Rav and the butcher, we might conclude that Yeshayahu isn't just giving advice – he's issuing a stern warning. If Hashem is close, then we must initiate a process of "reconciliation," a process of Teshuba. It's not just a good idea – it's an obligation. We are flawed human beings, and so it is understandable that we will make mistakes. We are not expected to be perfect. And, it is understandable that we will find it difficult to acknowledge our mistakes, to admit wrongdoing, to confess that we've acted improperly and have made bad choices. This is embarrassing and uncomfortable. And, change is always challenging. But even if we could be excused the rest of the year for not making an effort to improve and ask Hashem for forgiveness, we have no excuse during this week, when Hashem specifically comes to us and invites us back. During the Aseret Yemeh Teshuba, Hashem is right here next to us with His arms open. He is ready to forgive us as long as we take the first step by admitting we were wrong and committing to try harder. If we don't seize this opportunity, this period when Teshuba is especially accessible, then we have no more excuses. Let's ensure not to make the butcher's mistake. Let's take full advantage of this special opportunity, and sincerely turn to Hashem in heartfelt prayer and with a firm resolve to improve, to correct our mistakes, and to enhance our relationship with our Father in heaven.

The Good Moments on our 42 Journey's - Parshat Matos Masai - Short & Sweet - before Sunday (usually) and Tuesday after Mariv Chizzuk from Chassidus at the Family Minyan - https://youtube.com/playlist?list=PL3Mw7pZABAOzdyw0FfnlR5dUqrbVV_4Wx&si=iT0AdU2NnSoE0V44 Cover Photo Yair Levi and band in Jerusalem - Jerusalem (Psalms 137) | יאיר לוי - ג'רוזלם (ירושלים) תהילים קל"ז - https://www.youtube.com/watch?v=NRGazNDsg8Q - #jerusalem #booknow DM #unitybookings #yairlevi - https://unityinspireprojects.com/musicians/ Awesome News for you. Yair Levi joins Unity Bookings -Uniting Souls to bring blessed light to you too 2...https://youtube.com/shorts/wTpBe-RYOpc?si=QMzF_ZI_Huy-6wZ4 - share on the light -https://youtube.com/shorts/vK89V3CcGKs?si=s3n-H-vCfLa8i_ue

​1)    The Shai laMora Sidur writes that in an early print of the AR's Sidur (Berditshev 5578), the word Shabbos in the Amidah and Kiddush is vowelized with a Komatz: Shabbos Kodshecho. This seems more accurate than the nikud in most Sidurim: Shabbas Kodshecho. Comment?[1]2)    I need to buy a new Tallis. Is there any difference whether I buy from a local supplier or I buy online from overseas?[2]3)    May we celebrate a Siyum Sefer Torah during the Three Weeks?[3]4)    We are taught that Malochim can't handle prayers in Aramaic, but this isn't a concern when there's a Tzibur. Why is the 1st יקום פורקן said even without a Minyan?[4]5)    Between early Maariv with a minyan or on time alone, how should I choose?[5]6)    An outside group rents a room in our premises to hold meetings each Shabbos. How do I avoid their payment being Schar Shabbos?[6]7)    On Shabbos, may I dip in a pool (for Mikveh) wearing swimming trunks? [7]8)    In the context of Heter Iska, is it permissible to commit tomonthly payments?[8]9)    Feedback re. a lender suggesting to his borrower to contribute to the Charidy appeal of the lender's son: [9]10)  Feedback re. shorter bentsching for those who struggle with the full version:[10][1]  הניקוד בפתח הוא כבנחמי' ט, יד. אבל אין הפירוש "שבת שלהקודש", אלא תיבת "קדשך" היא תואר של השבת. כמו "חצרותקדשך" = "החצרות הקדושות". וכ"כ המו"ל במילואיםלסדור ר"ש סופר (ע' קעט,  מילואים לע' 291) עפ"ד הרד"ק בס'המכלול (ליק פח, ב) על סגנון לה"ק שלפעמים תבוא תיבת השימוש שלא על הסדר.[בזה מובן הקמץ של "שבתות קדשך" במנחת שבת]. [2]  דיני הקדימה לישראל ולבן עיר וכו' הובאו בשוע"רחו"מ דיני מכירה ס"ה. אך כתבו האחרונים דהיינו במחיר שווה או בהבדלמועט. וע"ע שו"ת מנחת יצחק ח"ג סי' קכט, וש"נ.[3] לפי המחבר (סי' תקנד ס"ב) איסור נישואין הוא מןר"ח ואילך. אבל לדידן אין זה מן הראוי – ראה שלחן מנחם ח"ג ע' מח. [4] במשנה ברורהסי' קא כתב שלא לומר שום 'יקום פורקן' ביחיד. אכן הבחנה זו ראיתי בסדור דפוספרנקפורט תנ"ז, וכ"כ אדה"ז בסדורו, וכן הוא בכמה סדורים מאוחרים.ויש מי שהציע להבחין בין בקשת צרכיו לבין ברכה, והרי מפורש בשוע"ר סי' רפדסי"ד ש'יקום פורקן' היא ברכה, לא בקשה. אכן באור זרוע (סי' נ) מיישב משוםשנאמר ברבים, משמע דס"ל לא לאומרה ביחיד. [5] צמח צדק חידושים עלהש"ס ג, א.[6] אם המשכיר מתחייב לתת גםשתי', אז הוי הבלעה – ר​אה פסקי תשובותסימן שו אות יא.[7] בנתיבים בשדה השליחותח"ג ע' 35 הבאתי מי שמתיר – לצורך טבילה. ואילו באגרות משה (אה"ע ב:יג)אוסר לשחות בבגד, משום סחיטה.[8]  בקצש"עסי' סו ס"ה כתבתי שנוסח היתר עיסקא שם אינו לפי אדה"ז, שאסר לכתוב הוספהחודשית. אבל במסגרת השלחן שם סק"ד כתב דלא מיירי אדה"ז בהיתר באופן שלהתפשרות. ראה דברי הרב שבתי טאיאר נ"י בהערות התמימים ואנ"ש – מלבורן, סיוןשנה זו.[9] ספר תורת רביתפ"ד ס"ו, ע"פ רמב"ם הל' מלוה ולווה פ"ה הי"ג. אךלהעיר שבס' ברית יהודה (פי"א הע' מג) מתיר ללווה לתת מתנת-בר-מצוה לבן המלוה.אלא ששם לא היתה בקשה על כך מן המלוה.[10] נוסח מקוצר – מאתר של הרב ברוין שליט"א. יש שהציעהלומר "בריך רחמנא". יש גם APP של הסידורשאומר התפלות בקל.

Should One Learn Torah While Wearing Tefillin Before or After Tefilla—and Is It Better with Rashi or Rabenu Tam? Tefillin are more than just a morning ritual—they are a tool to elevate both prayer and Torah learning. The Halacha and Kabbala emphasize that their purpose is to bring holiness to the mind and heart, especially when used in the service of Torah. What Makes Learning Torah in Tefillin So Special? The Gemara teaches that the words of the Torah should be *"al lebecha"—*on your heart. The Mekubalim explain that Tefillin open a spiritual channel from the upper worlds, helping the mind focus and the soul absorb holiness during study. Learning Torah while wearing Tefillin connects the holiness of action (Tefillin) with the holiness of speech and thought (Torah). Rav Hida writes that even a short amount of Torah study with Tefillin brings great spiritual reward. After Tefilla: Don't Rush to Remove Them Ideally, one should remain in Tefillin for a few minutes after prayers and learn Torah. Even just five or ten minutes of Mishnayot, Halacha, or Tehillim makes a difference. The Ben Ish Hai says this is the deeper purpose of Tefillin—not just to wear them, but to use them while actively connecting with Torah. Before Tefilla: Can One Learn While Wearing Tefillin? Yes—if one arrives early to synagogue, it is praiseworthy to: Put on Tefillin Learn before Tefilla begins (especially before Baruch She'amar) However, learning should not delay the Minyan or disrupt the proper flow of Tefilla. If there's enough time before communal prayer begins, learning in Tefillin beforehand is a beautiful practice. What About Rabenu Tam Tefillin? Many Sepharadim have the custom to wear both Rashi and Rabenu Tam Tefillin . According to the Mekubalim, each pair connects to different spiritual channels. If one wears Rabenu Tam Tefillin after Shaharit, he should: Avoid removing them immediately Learn a bit of Torah—this connects them to their true purpose Even reading one chapter of Tehillim or reviewing a few Halachot counts Summary: Learning Torah while wearing Tefillin is the ideal fulfillment of the Misva. Do so after Tefilla if possible—even for a few minutes. Learning with both Rashi and Rabenu Tam Tefillin is highly recommended if one wears both. Before Tefilla, Torah learning in Tefillin is also encouraged if time allows.

Is it prohibited to go to Minyan when the “Home Front Command” and Chief Rabbis say not to go? Can you carry a phone on Shabbos to hear the warnings of incoming missiles? Can you leave on the news (radio, TV, Internet) on Shabbos to hear what's going on? Should we say Hamapil before sleep, since we may need to immediately head to the bomb shelter? Do you need to wash Netilas Yadayim before heading to a bomb shelter in the middle of the night? Does the IDF need to be concerned that the bombing of nuclear reactors could cause “collateral damage” to millions of Iranian citizens? What's life like right now living in Israel with regular Iranian missile attacks? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges and Halachic Q & A on the Job You can order "Halachic Q & A on the Job” at https://mosaicapress.com/product/halachic-q-a-on-the-job/ with Rabbi Dr. Yitzchak Breitowitz – posek, Rav and Senior Lecturer at Yeshivas Ohr Somayach – 18:42 with Rabbi Dovid Ostroff – posek and teacher at many seminaries in Yerushalayim – 45:06 with Mrs. Sivan Rahav-Meir - media personality, prolific author and lecturer – 1:02:58 with Rabbi Dr. Shlomo Brody – Executive Director of Ematai, author of “Ethics of Our Fighters” – 1:16:04 Conclusions and takeaways – 1:37:00 מראי מקומות   

Harav Zvi Einstadter discusses the dispute between the Pri Megadim and Rav Moshe Feinstein on including a mechallel Shabbos in a minyan.

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

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

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

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.

Linda Laderman reads her poem "How you go on about the other woman," and Ryan Harper reads his poems "Atonia, Eve of St. Mark" and "Early Easter." Linda Laderman is a Michigan poet. Her poetry has appeared in numerous literary journals, including The Burningword Literary Journal, MER, SWWIM, ONE ART, Rust & Moth, Minyan, and Action-Spectacle. She is a past recipient of Harbor Review's Jewish Women's Prize and was a Pushcart nominee. Her micro-chapbook What I Didn't Know I Didn't Know can be found at www.harbor-review.com/what-i-didnt-know-i-didnt-know.Ryan Harper is an Assistant Professor of the Practice at Fairfield University-Bellarmine in Bridgeport, Connecticut. The author of My Beloved Had a Vineyard, winner of the 2017 Prize Americana in poetry (Poetry Press of Press Americana, 2018), Ryan has had recent poems and essays in Portland Review, Third Wednesday, Thirteen Bridges, Paperbark, and elsewhere. Ryan is the creative arts editor of American Religion Journal.

1)      We didn't see the Rebbe making an event of Birkas haIlanos. Any insights?[1]2)      Our Shul is within an Eruv. Is there room to permit me to distribute Shmura Matzo on Shabbos to people who won't come to Shul in the evening, for use at their Seder? [2]3)      May I mash cooked potatoes on Yomtov with a designated mashing tool?[3]4)      A Jewish lad works as a waiter in a non-Kosher restaurant. He's already taking off for Yomtov proper and he's worried that if he misses the whole week he may lose his job. Any leeway?[4]5)      Instead of having Chometz for Lechem Mishnehon Shabbos Erev Pesach, how about using egg-matzos?[5]6)      Our Shul has screens to divide the room for Daveningon Shabbos, to create an Ezras Noshim. Is a man seated behind the screens (during the week) counted for Minyan?[6]7)      When selling Chometz [every year], do we have to stipulate that the 10 pieces from Bedikas Chometz aren't included in the sale?[7]__________________________[1] סדר ברכת הנהנין פ"גהי"ד ובהערת המו"ל שם; אגרות קודש חכ"ג ע' שסה; מורה באצבע סי'קצח-קצט; פסקי תשובות סי' רכו אות א; מעשה מלך (תשע"ג) ע' 178. [2]  בשו"תמהרש"ג ח"א סימן סא קובע שאיסור הכנה הוא רק כשעושה לחסוך זמן במוצאישבת. וראה דברינו בנתיבים בשדה השליחות ח"ג סי' ח (ע' 132 ואילך). {לעייןשערי תשובה סי' תרצג; ביומן תשל"ז מסופר שבקביעות כזו ביקשו בשבת מכ"קאדמו"ר זי"ע מצה בשביל הלילה, ומיאן.}  [3] בספר יו"ט כהלכתו (פ"ט סי"ג)מתיר.[4] תשובת רב אחד: ב"ה.להבנתי אסור לו לעבוד במאכלים של חמץ, יש בו 2 איסורים:1)    נהנה מהחמץ, איך ? הוא מקבל משכורת להגיש האוכל לקונה, אם האוכל לא היה קיים, לאהיה מקבל משכורת, דהיינו שהוא רוצה בקיום החמץ, כדי שיוכל לקיים התפקיד שלו, ואזהבעלים ישלמו לו משכורת שלו;2) חייבבאחריות שהחמץ יהיה קיים, אם נפל המגש מידו, ונתלחלח כל המאכל, כיון שהוא פשע בזה,שבכוונה זרק המגש לאשפה, הבעל הבית יחייב אותו לשלם על הנזק שעשה בידיו, תכלית הואחייב באחריות שהאוכל יגיע מהטבח לשולחן הסועד, ואם ברשלנות שלו לא הגיע, חייבבנזקין.מורות:שולחן ערוך הרב סי' תמ"א, ת"נ. ולענ"ד אסור ע"פ סי' תמגס"ג. לבד מאיסור סחורה בדברים האסורים בכל השנה  [5] לפי ספר כזית להר"פ בודנר (ע' 87), 4.10 שלמצת-מכונה הוי כזית. א"כ שיעור ד' ביצים לקביעות סעודה הוי 3.2 מצות.[6] ראה שו"ע או"ח סי' נה ובבאר היטבסק"י.[7] יש לדייק משוע"ר סי' תמח סי"ג שגילוידעת ברור מפיק מהמכירה.

The Shulhan Aruch (687:1) records the Halacha that the Megila is read twice on Purim-once at night and once during the day. The Poskim discuss a case in which a person can only hear the Megila at only one of those times. Is it preferable for him to hear it in the night or during the day? Hacham Ben Sion (Or L'Sion Vol. 4, p.319) suggests that this dilemma is a function of the Machloket between the Shulhan Aruch and the Rama regarding reciting the Beracha of Shehechiyanu on the daytime Megila reading. The Rama holds that even if one heard the Megila the previous night and recited Shehechiyanu, nevertheless, he recites the Beracha again before the morning reading. This ruling is based on the opinion of the Tosafot and the Rosh who hold that the primary Pirsum HaNes-publicizing of the miracle- is via the daytime reading. Therefore, Shehechiyanu is recited again during the day. Accordingly, if one can only hear the Megila once, it is preferable to wait until the daytime reading, which is the primary obligation. On the other hand, the Shulhan Aruch rules that one does not recite Shehechiyanu prior to the daytime reading. Apparently, he holds that the daytime reading is equal in stature to the nighttime reading. Accordingly, one who can only hear the Megila once, should take advantage of the first opportunity to perform the misva, and hear it at night. This is the conclusion of Hacham Ben Sion, who cites the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) who rules this way, as well. The Shulhan Aruch also records the Halacha that one may interrupt Torah study in order to hear the Megila reading. This ruling is somewhat puzzling. Why is hearing the Megila considered an interruption of Torah study? Wouldn't The Megila, one of the books of Tanach, also constitute Torah study? The Aruch Ha'shulhan answers that, in fact, the Megila is also Torah study. However, the Halacha is referring to a case in which a person is learning Torah in his home; in order to hear the Megila, he must make his way to a different location in order to hear the Megila with a Minyan. The traveling time, to and from the synagogue, is the interruption of study referred to as warranted in order to hear the Megila. Hacham Ben Sion clarifies this Halacha and rules that Bitul Torah-interrupting Torah study- for Megila is warranted only when a person wants to join a larger gathering. The benefit of "B'Rov Am Hadrat Melech"- the praise of Hashem amplified in large gatherings- overrides the importance of Torah study. For example, if a Rabbi wants to give a class to a group before reading the Megila, and they do not intend to join a different, larger gathering, they may continue the shiur, since interrupting the study would not lead to a larger gathering. Because of this principle of "B'Rov Am Hadrat Melech," the Sha'arei Sion (687:10), citing the Haye Adam, rules that even if a person has a minyan in his house all year long, he should disband his private Minyan and join the larger congregation for Megila reading. It is ironic that, unfortunately, nowadays, even people who pray in a large shul all year long, form their own Minyan for Megila on Purim. One should make an effort to join a major gathering for Megila reading, unless there are extenuating circumstances. SUMMARY 1. If one can only hear the Megila read once, it is preferable to hear the night-time reading. 2. It is permitted to interrupt Torah study to hear the Megila only if the interruption will enable the person to hear the Megila read in a larger, public gathering. 3. One should not form private Minyanim for Megila reading.

Parshas Vayeitzeh - Tefillah B'tzibbur: To What Extent Must One Go To Daven With A Minyan? (Halachah From The Parshah Series) 11/09/2021

If a group of people are reciting a Zimun, and there is somebody sitting with them who did not eat, he does not answer with the standard response of "Baruch She'achalnu Mi'shelo…" Since he did not eat, he cannot say "She'achalnu Mi'shelo" ("from whom we ate"). Instead, the Shulhan Aruch (Orah Haim 198) writes, he responds, "Baruch U'meborach Shemo Tamid Le'olam Va'ed." (An mnemonic to help remember this response is "Boshet Lo.") If ten people are present, such that those who ate answer with Hashem's Name ("Baruch Elokenu She'achalnu Mi'shelo…"), a person who did not eat responds, "Baruch Elokenu U'meborach Shemo…" And if this takes place at a Sheba Berachot, then the person who did not eat responds, "Baruch Elokenu U'meborach Shemo Tamid Le'olam Va'ed She'ha'simha Bi'm'ono." However, if a person ate or drank anything – then even in circumstances where he would not be counted for a Zimun, he nevertheless recites the standard text of "Baruch She'achalnu Mi'shelo…" For example, if three people are making a Zimun, and there is a fourth person present who did not eat anything but drank water, he answers "Baruch She'achalnu Mi'shelo…" along with the others. Even though he would not be counted for the Zimun if there were only two other people besides him – since he only drank water, and did not eat anything or drink wine – nevertheless, his having drunk water suffices for him to be able to say, "Baruch She'achalnu Mi'shelo…" Similarly, if a fourth person joined the group and ate after the others had washed Mayim Aharonim in preparation for Birkat Ha'mazon, he answers, "Baruch She'achalnu Mi'shelo…" Although he would not be counted for a Zimun if he were the third person – since he arrived after the others washed Mayim Aharonim – he nevertheless responds, "Baruch She'achalnu Mi'shelo…" since he ate. In these cases, the person can say "She'achalnu" like the others even though he would not be counted as one of the three to facilitate a Zimun. If somebody arrives just as the people in the group are reciting, "Baruch She'achalnu Mi'shelo," and he did not hear the Mezamen (the one leading the Zimun) first announce, "Nebarech She'achalnu Mi'shelo," then he simply recites "Amen" to their response. Their response of "Baruch She'achalnu" is no different than a regular Beracha, and so this person who heard their response answers "Amen." He does not answer "Amen" again after the Mezamen repeats "Baruch She'achalnu Mi'shelo…" If he arrives just as the Mezamen repeats "Baruch She'achalnu Mi'shelo…" then he answers "Amen" to the Mezamen's response. Summary: If somebody is present when a Zimun is being recited, but he had not eaten anything, then he responds, "Baruch U'meborach Shemo Tamid Le'olam Va'ed," instead of the standard, "Baruch She'achalnu Mi'shelo..." If a Minyan is reciting the Zimun, then he responds, "Baruch Elokenu U'meborach Shemo Tamid Le'olam Va'ed." However, if he ate or drank anything, even water, and even if he arrived and ate after the others had washed Mayim Aharonim, then he answers with the standard response of "Baruch She'achalnu." One who did not hear the leader of the Zimun announce, "Nebarech She'achalnu Mi'shelo," and heard only the group's response of "Baruch She'achalnu…" answers "Amen" to their response, and then does not answer "Amen" to the leader's repetition of "Baruch She'achalnu Mi'shelo…"

The blessing of Birkat Ha'gomel (which one recites after emerging from a situation of danger) must be recited in the presence of ten people. The authorities debate the question of whether one must repeat the Beracha if he recited it when ten people were not present. The Shulhan Aruch applies to this case the famous rule of "Safek Berachot Le'hakel," which means that one should not recite a Beracha in situations of uncertainty. One who mistakenly recited Birkat Ha'gomel while not in the presence of ten people therefore should not repeat the Beracha in the presence of ten people. Preferably, if he finds somebody who will be reciting the Beracha in the presence of ten people, then he should listen to the Beracha and have the person reciting the Beracha have in mind to fulfill his obligation, as well. Alternatively, he can repeat the Beracha in the presence of ten people but omit the phrase, "Hashem Elokenu Melech Ha'olam." Preferably, at least two Torah scholars should be present for the recitation of Birkat Ha'gomel. It is uncertain whether these two scholars should be among or in addition to the ten people – that is, whether there should be ten in addition to the scholars, or ten including the scholars. In any event, when possible, one should arrange to recite Birkat Ha'gomel in front of a group that includes at least two Torah scholars. However, one should not delay Birkat Ha'gomel for this purpose. If a person is in the synagogue with a Minyan but no Torah scholars are present, he should recite Birkat Ha'gomel despite the absence of Torah scholars, rather than delay the recitation to another day. One should recite Birkat Ha'gomel while standing, and the people listening should preferably be seated. The verse (Tehilim 107:32) speaks of praising God for one's salvation "Be'moshab Zekenim," which literally means, "among the sitting elders," implying that the people in whose presence one recites the Beracha should be sitting. After the individual recites Birkat Ha'gomel, the people listening answer "Amen" and then respond, "Mi She'gemalach Kol Tub Hu Yigmulcha Kol Tub Sela." This means, "He who has granted you all kindness shall [continue to] grant you all kindness." The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) writes that after the congregation answers with this response, the individual should then say, "Amen Ken Yehi Rason," expressing his wish that their prayer for him shall be fulfilled. Summary: Birkat Ha'gomel must be recited in the presence of ten people. If ten people were not present at the time of Birkat Ha'gomel, one nevertheless does not repeat the Beracha. It is preferable to have Torah scholars present for Birkat Ha'gomel, but the Beracha should not be delayed for this purpose. During the recitation, the individual reciting the Beracha should be standing and the audience should be sitting.

There is an obligation to recite the entire Hallel service on each of the eight days of Hanukah. This obligation applies regardless of whether one prays privately or with a Minyan; in either case, one is required to recite Hallel. Before reciting Hallel, one recites the Beracha, "…Asher Kideshanu Be'misvotav Ve'sivanu Li'gmor Et Ha'Hallel," and after the recitation, one recites the concluding Beracha of "Yehalelucha." If one mistakenly recited the "half-Hallel" on Hanukah – meaning, he omitted the sections of Hallel that are not recited during Hallel on Rosh Hodesh – then he must repeat the Hallel. However, he does not recite a Beracha before or after his repetition of Hallel. Women are exempt from the obligation of Hallel. Even though they are included in the obligation of the Hanukah candle lighting, they are nevertheless exempt from the Hallel obligation, just as they are not required to recite Hallel on the Yamim Tobim (Pesah, Shavuot and Sukkot). A woman who wishes to recite the complete Hallel on Hanukah may certainly do so, but she should not recite the Berachot before or after the Hallel. One may not make any interruptions during the recitation of Hallel. One should not speak at all during Hallel, or use any gadgets – such as cell phones or Tablets – during Hallel. (Of course, one should not be using these gadgets at any point during the prayer service, as this is very disrespectful to the service.) However, if a person hears somebody recite a Beracha while he recites Hallel, he should answer "Amen" to the Beracha. Likewise, one may respond to Kaddish, Kedusha or Barechu during the Hallel recitation. It occasionally happens that the congregation completes Hallel and the Hazzan begins Kaddish before some congregants completed Hallel. They may interrupt their recitation of Hallel in order to answer to Kaddish. It is interesting to note that there is a verse in the Torah which alludes to the twenty-one days when we recite the complete Hallel. The Torah writes that before the flood, "Shenayim Shenayim Ba'u El Noah" ("two of each [animal] came to Noah" – Bereshit 7:9). The first word, "Shenayim" ("two"), alludes to the first two days of Pesah, when Diaspora communities recite the complete Hallel (as opposed to the other days of Pesah, when the half-Hallel is recited). The second "Shenayim" alludes to the two days of Shabuot, and the word "Ba'u" ("they came") has the numerical value of nine, referring to the nine days of Sukkot, Shemini Aseret and Simhat Torah. Finally, Noah's name in the phrase "El Noah" may be read as an acronym for the phrase "Ner Hanukah," thus alluding to the eight days of Hanukah, when we recite the full Hallel. Summary: Men are obligated to recite the complete Hallel on each day of Hanukah; women who wish to recite Hallel may do so, but without the Berachot. One who mistakenly recited "half-Hallel" on Hanukah must recite the whole Hallel, but without the Berachot. One may not make any interruptions during the Hallel recitation, except to answer "Amen" to a Beracha, or to respond to Kaddish, Kedusha or Barechu.

In this episode of Guerrilla History, we bring on several comrades from Iskra Books, a non-profit, all volunteer-run, independent communist publishing company to discuss Publishing as Anti-Imperialist Practice!  This discussion also relates to the episode we did two weeks ago with Sina Rahmani of The East Is a Podcast on Radical Independent Media as Anti-Imperialist Practice.  We also include the audio of a talk that Henry did on these topics at a China at 75 event hosted by the Friends of Socialist China a few weeks ago.  This is a marvelous discussion on an important topic with some incredibly committed comrades.  Be sure to check this out, and be sure to check out Iskra Books's catalogue (keeping in mind that physical book purchases support the project, but that the pdfs of all of their books are also available for FREE at iskrabooks.org).  You can also keep up to date with their releases by following them on twitter @iskrabooks. The recently released and forthcoming books from Iskra that we discussed at the end of the episode are available at the following links:  The Lost & Early Writings of James Connolly: 1889 - 1898, edited by Conor McCabe The Long Transition Towards Socialism and the End of Capitalism by Torkil Lausen Unequal Exchange and the Prospects of Socialism by The Communist Working Group Communism - The Highest Stage of Ecology by Guillaume Suing (link forthcoming on the Iskra Books site) Talia is an Editorial Board member of Iskra Books, is one of the hosts of The Minyan podcast, and is an academic librarian.  Follow The Minyan on twitter @the_minyan. David Peat is an Editorial Board member of Iskra Books, is an anti-war activist, and is involved with The Friends of Socialist China.  You can follow David on twitter @dajveism. Ben Stahnke is one of the cofounding Editors at Iskra Books, is a Professor of Philosophy, and one of the main art members at Iskra.  Follow Ben on twitter @phdirtbag. Help support the show by signing up to our patreon, where you also will get bonus content: https://www.patreon.com/guerrillahistory 

On this episode of Tablet Radio Hour, our Minyans are casting their vote. Tablet executive editor Wayne Hoffman, Jamie Betesh Carter and author and journalist Abigail Pogrebin assembled not one, but TWO minyans, one of which was made up of of Harris/Walls supporters and a second made up of of Trump/Vance supporters. They discuss their methods and what they learned from each group and why each group of has chosen their candidate for the upcoming election. You can find the stories from both on Tabletmag.com. The Harris/Walz voters are here, and the Trump/Vance voters are here.