Podcasts about mishnah berurah

In this episode, we conclude Siman Shin Lamed, exploring the halachos of childbirth on Shabbos. The discussion reviews the historical distinction between seventh- and eighth-month births and how modern medical advances have changed their halachic implications. The Mishnah Berurah and related commentaries guide us through practical rulings: handling a newborn, expressing milk for a mother's relief, straightening an infant's limbs, and swaddling. We also examine cases of spinal and joint realignment, dental retainers, and the repositioning of a newborn's epiglottis — clarifying what is permitted on Shabbos for the wellbeing of mother and child.

Mishnah Berurah Yomi: 334, 1-3 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 334, 4-10 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 334, 11-12 by Rabbi Avi Zakutinsky

Detailed study of Mishnah Berurah 330:4–5 on the halachos of a woman in childbirth and Shabbos desecration. Learn when childbirth is deemed life-threatening, how long leniencies extend post-birth, and how halacha balances pikuach nefesh with Shabbos observance. Includes analysis of counting days, medical input, and emergency scenarios.

This episode continues the study of the laws of childbirth on Shabbos, focusing on how far we may go to assist a woman after delivery and care for the newborn. Based on Mishnah Berurah 330:6–7, the discussion covers heating and comfort for the mother during the 30 days after birth, distinctions between actions permitted for danger versus discomfort, and how modern medical understanding affects these halachic rulings. It also explores the permissibility of actions like cutting the umbilical cord, washing, salting, and caring for the newborn—even when these involve potential Shabbos transgressions. The episode concludes with the halachic treatment of premature infants and how advances in neonatal care redefine viability today.

Mishnah Berurah Yomi: 333 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 332 by Rabbi Avi Zakutinsky

In this episode, we begin Siman 330 of the Mishnah Berurah, exploring the halachos of childbirth on Shabbos. A woman in labor is considered to be in life-threatening danger (choleh sheyesh bo sakana), permitting Shabbos desecration to ensure her safety. We examine what actions are allowed for her, her helpers, and medical staff—including lighting candles, calling a midwife from afar, and making changes (shinui) when possible. The shiur discusses the balance between speed and modification, when urgency overrides the need for a shinui, and the reasoning behind lighting candles even for a blind woman for her peace of mind.We also delve into the halachic parameters for assisting non-Jewish women in childbirth on Shabbos—when concern for animosity (eivah) may permit limited assistance, and how modern-day poskim apply this to Jewish doctors treating non-Jewish patients. Finally, we define when a woman attains the halachic status of a yoledes—at the onset of labor, when her waters break, or when she can no longer walk unaided—triggering the full leniencies of pikuach nefesh on Shabbos.

Mishnah Berurah Yomi: 331, 6-7 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 331, 8-10 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 331, 1-5 by Rabbi Avi Zakutinsky

This episode opens a new discussion in Siman 329 of the Mishnah Berurah, focusing on the laws of saving life on Shabbos. The shiur explores how the principle of pikuach nefesh—preserving life—overrides Shabbos prohibitions, including cases like extinguishing a fire or rescuing individuals from danger. The Mishnah Berurah analyzes when it is preferable to extinguish a fire versus carrying people to safety, weighing Torah-level versus rabbinic prohibitions and practical modern concerns such as urban housing and fire spread.The discussion continues with classic halachic principles applied to doubtful life-threatening situations (safek pikuach nefesh): when a group includes both Jews and non-Jews, when rubble collapses and it's uncertain who is trapped, and when or if one may violate Shabbos to save. The episode also examines complex cases of moral status—such as saving a willful transgressor or a pursuer (rodef)—and when saving them is halachically prohibited.A thought-provoking and text-based journey through Mishnah Berurah 329:1–3, highlighting practical, ethical, and halachic reasoning in real-life emergencies on Shabbos.

In this episode, we conclude the Mishnah Berurah's discussion of the halachos of healing and medical treatment on Shabbos. The focus is on the prohibitions of tzove'a (dyeing), chovel (causing a wound), and related issues such as dressing wounds, extracting blood, and administering enemas. We explore when these actions are biblically or rabbinically prohibited, distinctions between intentional and inevitable outcomes, and when leniencies apply for the sick or in cases of indirect action. Also discussed: the difference between dyeing with blood versus dyeing with colorants, washing wounds, and the halachic principles governing modern parallels such as blood tests and medical procedures performed by non-Jews on Shabbos.

Mishnah Berurah Yomi: 330, 7-11 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 330, 4-6 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 44-47 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 48-49 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 329, 1-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 329, 5-9 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 330, 1-3 by Rabbi Avi Zakutinsky

In this episode, we continue exploring the halachos of medicine and healing on Shabbos. The discussion examines when taking or performing medical treatments is considered prohibited due to refuah (healing) and the concern of grinding herbs—a biblical melachah. We review cases including swallowing raw eggs for the voice, inducing vomiting, using hot cups or compresses for stomach pain, anointing with oil and salt after drinking, and exercising or massaging for health. The Mishnah Berurah clarifies distinctions between actions of comfort and acts of healing, highlighting when non-medicinal practices are permitted, and when they fall under the rabbinic decree. Practical guidance includes the permissibility of using hot water bottles, light self-care, and avoiding vigorous or medicinally motivated actions on Shabbos.Keywords: Shabbos medicine laws, refuah on Shabbos, hot water bottle on Shabbos, exercise and massage on Shabbos, inducing vomiting halacha, healing prohibitions, Chazal's gezeira on refuah

Mishnah Berurah Yomi: 328, 35-37 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 29-34 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 38-43 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 25-28 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 20-24 by Rabbi Avi Zakutinsky

Mishnah Berurah 328, 9-12 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 13-16 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 17-19 by Rabbi Avi Zakutinsky

This episode examines the halachos of treating a sick person on Shabbos when there is no life-threatening danger. We explore distinctions between general illness, limb-threatening conditions, and minor ailments. The discussion covers what a Jew may do, what requires a shinui (change in the normal manner of doing the action), and when one must rely on a non-Jew. The Mishnah Berurah clarifies how far rabbinic prohibitions may be set aside, the status of aiding a non-Jew's action, and practical applications such as preparing food for a sick person or child. The normative halacha follows the view that rabbinic prohibitions may be done with a shinui when no limb is in danger, and without change if a limb is endangered.

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.

Mishnah Berurah Yomi: 328, 3-4 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 328, 5-8 by Rabbi Avi Zakutinsky

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, 9-10 by Rabbi Avi Zakutinsky

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

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

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

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, 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, 12-14 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, 9-15 by Rabbi Avi Zakutinsky

Mishnah Berurah Yomi: 325, 1 by Rabbi Avi Zakutinsky

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

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