Podcasts about mishnah berurah

The Anshei Knesset HaGedolah placed Aleinu LeShabe'ach into the Musaf Amidah of Rosh HaShanah, the very day when we crown HaShem as our King. There, it serves as the prelude to Malchuyot . As well, our Sages gave us the privilege of saying Aleinu at the end of every single tefillah, three times a day. If we would truly understand the treasure we have, being able to say Aleinu daily, we would approach it with tremendous joy and excitement. The Mishnah Berurah writes that one should recite Aleinu with awe and trepidation, because the malachim in shamayim listen as we say it, and the Shechinah is among them. When they hear us declaring Aleinu , they respond with the words אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו . The Chida, in the name of Rav Hai Gaon, writes that one should recite Aleinu with the utmost kavannah, for it contains exalted and wondrous praises of HaShem. He adds that it should be said standing, even with a tallit over one's head. The Arizal teaches that Aleinu has the power to remove the negative angels who seek to block a person's prayers from ascending before HaShem. It begins with the words Aleinu le'shabe'ach la'Adon hakol —with those words we affirm that it is incumbent upon us to praise HaShem. Why specifically at the end of tefillah should we feel even more inclined to praise Him? Some explain: because HaShem has just given us the greatest gift. He allowed us to ask for all our needs, and He did so in a way that spares us from feeling like takers. In tefillah, we are credited with a mitzvah simply for fulfilling HaShem's command to pray. Even if no material blessing came from our prayers, the spiritual reward alone would be boundless. And yet, HaShem responds by providing our needs, as if we are somehow doing Him a "favor" by praying. Of course, He needs nothing from us. In truth, He is giving us everything, yet He makes us feel as if we are the ones giving to Him. For this, we should be overflowing with gratitude and praise. Then we declare: לתת גדולה ליוצר בראשית —"to give greatness to the Creator of the beginning." The Sefat Emet explains that Yotser Bereshit refers not only to HaShem as the Creator of the world, but as the One who continually pumps life and energy into all of creation. Every heartbeat, every breath, every moment of vitality flows from Him alone. Our task is to recognize this and live with that awareness. As we say during the Yamim Nora'im: וידע כל פעול כי אתה פעלתו —"And every being will know that You are its Maker." One of the reasons HaShem obligates us to make hishtadlut for our needs is to test whether we will believe that we are accomplishing with our own efforts, or whether we recognize that we are simply going through the motions while HaShem is doing everything. If we think that we actually change outcomes with our actions, then we have not yet passed the test. But if we believe that we are putting in effort only because HaShem commanded us to, and that the results will be whatever He wants, regardless of what we do, then we are succeeding. It appears to us that our hishtadlut causes results, and that is why it is so difficult to believe otherwise. If HaShem had not required us to make hishtadlut , it would be far easier to believe fully in His power and control. But now that we must make efforts, the challenge is great. We must not place too much emphasis on what doctors say, but only that we have fulfilled our obligation by going to them. We should not put too much emphasis on what kind of hishtadlut we do to earn parnasah, but simply that we did what was required for HaShem to send His blessing. HaShem is the Yotser Bereshit . He not only created the world, but He constantly pumps life and energy into everything, including us. For that, once again, we owe HaShem endless gratitude and praise. Let us learn the words of Aleinu properly and utilize the treasure that our rabbis gave us. If we can internalize its messages, we will walk out of every tefillah stronger in emunah, fortified with the clarity to recognize HaShem in everything that takes place.

This episode explores the halachos of caring for the dangerously ill on Shabbos. We learn why it is not only permitted but praiseworthy to act with urgency to save a life, even if unintended melachos are performed. Practical cases include rescuing children in danger, breaking doors, and feeding the sick when kosher food is unavailable. The Mishnah Berurah clarifies whether slaughtering an animal or giving non-kosher food is preferable, and how a patient's refusal to eat can affect halachic decisions. We also examine cooking wine with the help of a non-Jew, the principle of minimizing melacha (such as choosing the smaller cluster of figs), and why extra work beyond what is required should be avoided.ShabbosHilchos ShabbosPikuach NefeshDangerously Ill on ShabbosSaving a LifeMishnah BerurahShulchan AruchRefuah on ShabbosNon-Kosher Food for the SickShabbos and MedicineUrgency in Saving Lives

Mishnah Berurah Yomi: 326, 6-8 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 326, 9-10 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 326, 11-13 and 327, 1-3 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 327, 4 and 328, 1-2 by Rabbi Avi Zakutinsky

This episode continues our study of the Mishnah Berurah on the laws of healing on Shabbos. We explore bloodletting, blood clots, and their connection to modern blood pressure, when treatment is life-threatening versus when it can wait. The halachic status of eye conditions is examined, showing why eye disease is treated more seriously than other ailments. We discuss external wounds, the role of doctors versus the patient's own testimony, and principles of pikuach nefesh — prioritizing life even in cases of doubt. Guidance is given on whether treatments should be performed by Jews, non-Jews, or with a shinui, and the balance between urgency and minimizing melachah. The episode concludes with practical insights from contemporary poskim about medicine and emergency care on Shabbos.Shabbos, Shabbat, Mishnah Berurah, halacha, pikuach nefesh, healing, medicine, bloodletting, blood pressure, blood clots, eye conditions, external wounds, Jewish law, emergency care, doctors on Shabbos, patient testimony, shinui, life-saving, antibiotics, hilchos Shabbos, Orthodox Judaism

In this episode, we continue our series on the halachos of Shabbos and medical emergencies, focusing on pikuach nefesh (life-threatening danger). We explore:When it is obligatory to desecrate Shabbos to save or treat a sick person.The difference between internal wounds, external injuries, and fevers, and how halacha views each.Cases of doubt—why even uncertain danger requires immediate action.The role of a doctor's judgment, the patient's own assessment, and when a non-Jew should be asked to perform melacha.The fundamental debate: is Shabbos completely set aside (hutra) in danger to life, or only temporarily suspended (dechuya)?Drawing on the Shulchan Aruch, Mishnah Berurah, and later authorities, we clarify how to act responsibly and decisively in urgent medical situations on Shabbos.If you haven't already, please subscribe so you won't miss the next shiur in this series.

This episode explores the halachic principles surrounding medical treatment on Shabbos, with a focus on internal wounds and toothaches. We examine when pain and illness justify Shabbos desecration, how conditions once deemed life-threatening are approached in light of modern medicine, and whether tooth extractions can be permitted today. Sources from the Shulchan Aruch, Rema, Mishnah Berurah, and later authorities are discussed, highlighting distinctions between minor discomfort, severe pain, and potentially dangerous conditions. Practical guidance emphasizes consulting rabbinic authority for individual cases.

Mishnah Berurah Yomi: 325, 15-16 and 326, 1 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 326, 2-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 12-14 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 9 and 10 (Part 1) by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 10 (Part 2) and 11 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 5-7 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 8 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 324, 4-8 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 324, 9-15 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 1 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 2-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 323, 6-7 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 323, 8-10 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 324, 1-3 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 323, 4-5 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 322, 5 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 322, 6 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 19 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 322, 1-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 16 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 13 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 14-15 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 8-11 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 12 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 3-5 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 19-20 and 321, 1-2 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 321, 6-7 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 18 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 14-17 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 8-12 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 5-7 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 1 Part 2 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 2-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 15-17 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 320, 1 (Part 1) by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 10-11 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 12-14 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 4-6 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 7-9 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 319, 3 (Part 2) by Rabbi Avi Zakutinsky

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05/14/25 ; 05/19/25 What Is the Requirement to Maintain Awareness While Wearing Tefillin—And Is It a Torah Obligation? The Tefillin are not just a physical Misva—they represent a spiritual bond between a Jew and Hashem. Because of this, Halacha includes laws about how we wear them and even how we think about them. Is there a Torah requirement to be aware of the Tefillin at all times while they are being worn? What level of mindfulness is expected, and what happens if one becomes distracted? Is There a Torah Obligation to Maintain Awareness of Tefillin? The Torah says, "Ukeshartam le'ot al yadecha"—"Bind them as a sign on your arm." The Misva is to place the Tefillin on the body, not necessarily to be constantly thinking about them. Therefore, according to many Rishonim, including the Rambam, the main obligation is the wearing of the Tefillin, not the awareness. However, the Gemara (Menahot 36a) mentions that one must not act lightheaded while wearing Tefillin—such as joking, sleeping, or entering a bathroom. These behaviors are prohibited because of the Kedusha of the Tefillin, not because of a Torah command to actively concentrate on them at all times. What Is 'Heseh HaDa'at' and Why Does It Matter? The term 'Heseh HaDa'at' means a lapse of awareness. In the context of Tefillin, this means forgetting that one is wearing them. While not sinful in itself, such forgetfulness may lead to disrespectful behavior. For example, one may lean back or act in a light manner—something that is forbidden while Tefillin are worn. According to the Mishnah Berurah, even though there is no Torah obligation to maintain constant focus, one must still be cautious not to behave in a way that shows a lack of reverence. That is why many people avoid doing work or even walking in a public place while wearing Tefillin if they know their mind will wander completely. Do I Have to Be Focused the Entire Time I Wear Tefillin? No. One does not need to meditate on the Tefillin throughout the entire Shaharit. It is expected that during Keri'at Shema and the Amida, a person will have proper Kavana (intent). Outside those moments, the level of focus may decrease, but one should avoid completely forgetting that the Tefillin are on. This is especially important for the Shel Rosh, which contains Hashem's Name in its inner scrolls. The Kedusha of the Tefillin Shel Rosh demands that one maintain a general awareness and respectful behavior the entire time it is worn. Can One Speak, Think, or Walk Around While Wearing Tefillin? Yes, it is permissible to talk, walk, and go about regular activities while wearing Tefillin—so long as one avoids behavior that is silly, disrespectful, or inappropriate. The Halacha only prohibits things like sleeping, joking, or entering a bathroom while wearing Tefillin. Hacham Ovadia Yosef writes that working, learning Torah, or even walking down the street while wearing Tefillin is allowed, as long as one remembers they are on and treats them with dignity. Summary - There is no Torah obligation to actively focus on the Tefillin at all times. - One must avoid forgetting about them entirely and behave respectfully. - The concept of Heseh HaDa'at is important for maintaining proper conduct. - Sleeping, joking, and entering inappropriate places are forbidden while wearing them. - Speaking or walking is allowed, so long as one behaves with Kedusha and awareness.