Podcasts about Rishonim

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

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.

Welcome to Daily Bitachon. We continue going through the words of our Rishonim on Bitachon. (The commentary of the Rishonim/the early rabbis, is often more succinct than that of the Achronim/ later Rabbis , but there are many pearls within nonetheless.) The Rambam had a son known as Rav Avraham Ben Rambam. He wrote a sefer called Hamaspik L'Ovdeh Hashem /What's Enough to be a Servant of Hashem , in which he has a section on Bitachon. He asks, What is true Bitachon? True Bitachon is when you rely on Hashem in all areas and don't focus on any intermediary. He provides examples such as when a person gets sick, has v'shalom, and then gets better. He has to realize in his heart, in his thoughts, and in his conscience that the healing did not come from anything but the word of God. So when someone gets better, they have to imagine that Hashem is whispering, " Let this man get better ." Nothing else will help him. He quotes a pasuk in Devarim 32:39, מחצתי / I hit, ואני ארפא /and I make better.. If someone goes through a procedure and it doesn't work out, it didn't work out because that's what Hashem wants. He quotes a pasuk to back that up as well. So before we go for to any procedure, we have to know that Hashem is the One that's literally performing the procedure. And if someone involved himself in business and was successful, he has to know and realize that that profit did not come from anything else but גזרתו Hashem's decree. As it says: כי הוא הנותן לך כח לעשות חיל – because He, God, is the One that gives you the strength to amass wealth, which Onkelos translates as God is the One that gave you the ideas. When someone gets a great license, has a great idea for a product, a great buy, or a great sell- Who gave them those ideas? Hashem gave you the ideas. And if, has v'shalom, something goes wrong, or there's a mishap, he has to realize again, that this was God's decree. There's a pasuk that says: זרע רב תוציא השדה /a field can give forth much grain, ומעט תאסוף/ and only a small amount will be brought in . How could that be? It can be, because that's what Hashem decreed. So again, what is true bitachon? When the one who's relying places his reliance, and his belief in all areas on Hashem above, and not on any of the standard intermediaries that exist. That is Bitachon. So if we want to know if we have Bitachon, that is the way we know.

Should Tefillin Be Worn During a Berit Mila—and Do All Attendees Share in the Misva? A Berit Mila is one of the holiest events in Jewish life, symbolizing the covenant between Hashem and Am Yisrael. Tefillin, too, are a sign of this covenant. So when a Berit Mila takes place during or after Shaharit, should one continue wearing Tefillin for the ceremony? And is the Misva of the Berit shared by all who are present? Are Tefillin and Berit Mila Connected? Yes. Both Tefillin and Berit Mila are called an "Ot"—a sign of the Jewish people's bond with Hashem: Berit Mila is the physical covenant, marked on the body. Tefillin are a daily reaffirmation of that covenant, worn on the body as a public declaration. The Zohar teaches that these "signs" complement each other, and the greater the combination of "Otot" present, the stronger the spiritual impact. Should One Keep Tefillin On During the Berit? Yes— ideally, a person should keep his Tefillin on during the entire Berit Mila ceremony , even if it takes place after Shaharit has ended. This applies even if the Berit occurs after Musaf on a weekday or Rosh Hodesh (more on that in the next Halacha). Keeping the Tefillin on during the Berit adds to the holiness of the moment. Many great Rabbis, including Hacham Ben Zion Abba Shaul, would be careful not to remove their Tefillin until the Berit was completed. Exception: If it is extremely late and the person must go to work or is in discomfort, he may remove them after Tefilla—but if possible, it is praiseworthy to wait. Does Every Attendee Share in the Misva? Absolutely. According to many Rishonim and Aharonim: The Misva is not only on the father and Mohel. All those present —men standing respectfully and celebrating the moment— are rewarded for participating in the Misva . Rav Hida writes that being present for a Berit Mila is like joining in a public Kiddush Hashem. Therefore, remaining in Tefillin and treating the Berit with reverence—even as a bystander—brings spiritual reward. Extra Care During the Ceremony Because the Tefillin are on during the Berit: One should avoid casual chatter. Try to stand respectfully and listen to the Berachot. If possible, recite verses of Torah quietly or say Tehillim until the ceremony concludes. Summary: Tefillin should remain on during a Berit Mila whenever possible—even after Shaharit. All those present share in the Misva—not just the father or Mohel. Wearing Tefillin during the ceremony enhances its holiness and connects the covenant of the body (Berit) with the covenant of the mind and heart (Tefillin).

Welcome to Daily Bitachon . We continue to learn lessons from the pesukim of Yetziat Mitzrayim . The next pasuk says that Hashem took us out of Mitzrayim " B'yad chazaka ubzroa netuya/With a strong hand and an outstretched arm." The Baal Haggadah explains that " Yad chazaka," refers to dever , the plague that killed the animals, and " Zroa netuya/the outstretched arm," refers to the sword , which Rishonim say refers to the plague of Makat Bechorot , when all the firstborns died. But why are we singling out the fifth and the tenth plagues? The Vilna Gaon and others explain that a hand has five fingers, the right hand has five fingers, and the left hand has five fingers. So, kal v'yachol , if we say Hashem is using both His hand and His outstretched arm, that includes all 10 plagues. The first hand, the " yad chazaka ," refers to dever , including all four previous plagues, and culminating with dever , the plague that killed the animals. And Zroa netuya/ with the sword means the four plagues prior to that and culminates with the fifth one being the sword . What exactly is the common denominator between the two? Interestingly, the pasuk brought down by dever is " Hineh yad Hashem hoyah b'miknecha/ The hand of Hashem was on your cattle." This term, "the hand of Hashem," is not found in other plagues. There are five different cattle mentioned— susim (horses), chamorim (donkeys), gamalim (camels), bakar (cattle), and tzon (sheep) and some commentaries say the hand, with five fingers, refers to the five different species of animals that were killed. But for our purposes today, we will study the common denominator between the " yad chazaka" of the plague and the " zroa netuya" of the sword- which is that both refer to the taking of life. Dever took the life out of the animals through the plague, and Makat Bechorot took out the lives of the firstborns. This is the ultimate Hashgacha Pratit , that Hashem is the One who is memit u'mechayeh /Hashem is the One that gives life and gives death. The ultimate hashgacha pratit is that Hashem is keeping us alive at every single second. This supersedes the Hashgacha of crossing the street safely or getting the food you needed in time, etc. The ultimate Hashgacha pratit is that Hashem is giving life to our souls every single moment. As we say in Modim , "Al chayenu hamesurim b'yadecha/ Our lives are literally in Your hand . And as we just said, " yad chazaka , and " Chayeinu hamesurim b'yadecha ." Our life is in God's hand. This is not said figuratively. Of course, Hashem doesn't have a hand, but just as a person has a hand and holds on, so too, Hashem is holding on to us. The Bet HaLevi , in his commentary on Bereshit 2,2, says that when a person has complete faith that at every second Hashem Yitbarach is pumping energy into the world, and every moment it's literally, he says , yesh mei'ayin/something from nothing , If Hashem would not be doing it this second, everything would cease to exist. If a person thought like that, he says, " tipol alav Yirat v'pachad" – he would be in a sudden state of fear. Rav Wolbe once suggested going over to your little child, putting your ear to his chest, and listening to his heart beat. Thump, thump, thump . Who is responsible for that thump? Who makes it happen? And if it stops for a second, who knows what would be! The Bet HaLevi compares this to a person who falls into the ocean. Someone grabs onto his hand so that he doesn't drown. If the man lets go for a second, it's all over. He says the feeling for the man saving him is love and fear at the same time. " I love him because he's holding on to me. And I'm afraid because he might let go" . He says that's why we say, every single day in Amidah , " Al chayeinu hamesurim b'yadecha/Our life is in Your hand. Hashem is holding on to us. That's the " yad Hashem " of the dever , because God does that to animals as well. And that's the outstretched arm of Makat Bechorot . This was the realization they got through the makot , especially these last two of each unit. (There were two units of five. In the first five, Pharaoh still had freedom of choice. In the last five he didn't.) In each these plagues, we see that important lesson of " chayeinu hamesurim b'yadecha. Every one of the words of Anshei Knesset HaGedolah is sourced in pesukim . And the Avudraham says, " chayeinu hamesurim b'yadecha" comes from a pasuk in Tehillim 31:16, " b'yadcha itotai/My moments are in Your hand" Furthermore, in Modim we say " Nishmatenu Hapekudot lach/our souls have been deposited by You. This is also sourced in a pasuk- " b'yadcha afkid ruchi" – "in Your hands I deposit my soul, (Tehillim 31:6), Because every night I give God my soul as a deposit. But both of them are in God's hands . My life, " b'yadcha itotai," my moments are in Your hand. My soul, " b'yadcha afkid ruchi". Regarding these pesukim in Tehillim, " b'yadcha itotai," my moments are in your hand," and "Hatzileni miyad oyvai u'mirdofai/save me from the hands of my enemies," the Radak says that David HaMelech is saying, " I'm in Your hands, and therefore the hands of my enemies can't get me. I'm not in their hands, I'm in Your hands.

Chart of Machloket Rishonim - Document for Daf 28 by Simon Wolf

Gittin Shiur #95 Daf 10b- Dina D'malchusa Dina, Rishonim

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

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Have any questions, insights, or feedback? Send me a text!Length: 1 hour 7 minutesSynopsis: This past Friday morning (5/2/25), in our tefilah-focused Machshavah Lab series for women, we began with a 12-minute mega-review of the main ideas for each phrase in the first berachah up until v'Koneh ha'Kol. We then analyzed that phrase and emerged with three interpretations based on three Rishonim (along with a half-baked idea from the Rambam). Next time (בג"ה), we'll move on to v'zocher chasdei Avos etc.!-----מקורות:עץ יוסףספורנו - בראשית יד:יטאברבנאל - בראשית יד:יז-כרמב"ם - מורה הנבוכים ב:ל-----The total cost of producing my five podcasts in 2024 came to $1,455—an expense I would have otherwise had to cover myself. I'm deeply grateful to the generous sponsors who helped shoulder that cost and supported my efforts to make Torah ideas available and accessible to everyone.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Gittin Shiur #87 Daf 10a- Lishmoh for Matzah, Shitos Rishonim

Welcome to Daily Bitachon . We are now up to the section of the Hagadah which talks about the story in short, with four Pesukim excerpted from Devarim 26 ,5 and on , in the context of Bikkurim which is relevant for us now, as Shavuot is the time that we bring Bikkurim . As we march from Pesach to Shavuot, we are in a time of Hakarat HaTov and appreciation. The outcome of Yetziat Mitzrayim is supposed to be Hakarat HaTov , gratitude and appreciation for God. That is why these four Pesukim , which we base our Hagadah on, were said with the baskets of fruit in hand overflowing, thanking God. The first pasuk they said was: אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה Arami oved avi vayered Mitzraima . ( A man called) Lavan HaArami tried to destroy ( or destroyed) my father… Rashi says that God considered what Lavan wanted to do as if he did it. But before we proceed with the rest of the pesukim , we have to stop and ask: Why are we mentioning Lavan here? And what does this have to do with the basket of fruit? If you want to tell me we went to Mitzrayim and now we got the land, I got it. Vayevienu el hamakom hazeh , it says and He brought us to this place after the four Pesukim , we're saying God brought us here . But that was 250 years after we entered the land and way after the story of Lavan and Yaakov. The answer is, as Yaakov and Lavan were going through this story, it was not very clear what was going on. It started with Lavan swindling Yaakov , and making him work twice as long as he needed, not seven but 14 years. But if not for that swindling, he would have just walked out with Rachel. No Leah, no Bilhah or Zilpah. Who knows how many children would not have been born? Rachel gave him only two children. With the four wives he ended up with 12. Additionally, Yaakov Avinu also walked in as a man with no money, but he walked out a very wealthy man. And let's go into the story of Egypt: We grew even more due to the oppression. We left with tremendous wealth, became purified and refined, and were ready to receive the Torah . But, it only became clear after the story was over. You can't understand a book if you only read the middle chapter. One of my favorite mashals told by the Chafetz Chaim is that of a man who visited a town for the weekend. He was a Gabbai (or Misader) in his hometown shul, and gave out the Aliyot and the other honors in the shul , like who gets to open the Heichal, who gets the first Aliyah , who gets Shlishi or Shishi (which is important depending on what your customs are.) who gets Maftir and so on. So there he was in the new shul, looking around, imagining that he was back home, deciding whom he would give each Aliyah to. 'Oh, that guy looks important, I'd give him this. That guy I think looks I'd give him that….' But in the end, nothing went the way he thought it should go. A fellow that looked like he couldn't read even got the Maftir ! He couldn't understand what was going on. He approached the man in charge and asked, " Could you please explain what's going on here? I run the shul back in my hometown, and I wouldn't have done it this way." The man in charge responded, " How long have you been here?" The guest answered, " I'm here for the weekend." The gabbai then said, " Well, if you've only been here for the weekend, you can't really question what I'm doing. You weren't here last week; you don't know what's going to happen next week. The fellow that got Maftir, who looked like he couldn't read, has his father's Yahrzeit this week. The fellow that you think should have gotten an Aliyah got one last week, and the other one is getting it next week. You can't comment when you're only here for a weekend!" So too, says the Chafetz Chaim , in life, we're only here for a short period of time. We don't see the whole story, and therefore we can't question. God wanted to teach us an important, short history lesson. He knew we were going to enter into future exiles. He wanted us to read this lesson and apply it to life in general. That's why the real message of the night of the Seder is Matchil bignut umesayem beshevach . Start with the negative and end with the positive. Rabbenu Manoac h , one of the Rishonim , in his commentary on the Rambam on the laws of Chametz U'Matzah , chapter seven, Halacha 6 , says something fascinating: With this remembering, Tihiyeh yirat Hashem al panav tamid / The fear of God will be on his face continuousl y, When he sees Hashem's supervision, And you'll never forget about Hashem . With this story of Yetziat Mitzrayim, you will see Hashem is watching you. You'll be on His mind and He'll be on your mind. And even if its times are very difficult, Yiftach b'Hashem, he'll still rely on God, Mikveh Yisrael, the One the Jewish people hope to, Moshio b'eit tzara, the One that saves us in time of difficulty . And just like the difficulty of the exile of Mitzrayim, Hayta sibah l'heitiv lahem b'achritam/Was a cause to end up doing better for them in the end, Ken kol tzarot hagalut hazeh / So too with all of these difficulties in our exile, hem sibah l'Yisrael / They will be a cause for the Jewish people, l'hoshi'am t'shuat olamim, an everlasting saving- Which is the rule we call Ma'aseh Avot Siman L'banim . The actions of the father are a sign for the future. That's our opening lesson for Maggid, the story of the Hagadah shel Pesach . And as we said, it's not just for the night of Pesach , it's every day of our lives. We have to remember Yetziat Mitzrayim . This is one of the underlying messages of Yetziat Mitzrayim , says Rabbeinu Manoach , is that it ain't over 'til it's over.

Welcome to our daily Bitachon series. We're talking about living Yetziat Mitzrayim every day of our lives. As we say in Haggadah shel Pesach , Kol Yemei chayecha / All the days of your life. There was a great Ba'al Musar named Rav Yechezkel Levenstein. He was the Mashgiach of the Mirrer Yeshiva in Europe, and later of the Mirrer Yeshiva in America, and finally of the Ponevezh Yeshiva in Eretz Yisrael . He was one of the greatest Baalei Emunah of his generation, one of the greatest believers of his generation. And he based it all on constantly strengthening his belief in Yetziat Mitzrayim and living with it in a very, very real way every single day. So much so, that at his funeral, Rav Wolbe eulogized him saying, " We just lost the last person to leave Egypt." That sounds strange. We left Egypt in the year 2448. Rav Levenstein passed away in the year 5734. That's thousands of years. He wasn't a thousand years old! What Rav Wolbe meant to say is, in every generation you have to feel like you left. And Rav Levenstein was from the last of the people that really felt that way. He lived like he himself left. So at least during this time of the year, as we just marched out of Egypt and we're on our way to Har Sinai , we should still be in that state of mind. An example of this mindset is revealed in a story told about Chacham Avraham Ades, the grandfather of Chacham Yehuda Ades Shlita , Rosh Yeshiva of Kol Yaakov. He lived in Aleppo in the days when you didn't get a taxi ride, you got a donkey or camel ride through the desert. Rav Avraham was once waiting for a donkey to hire. He ended up hiring a Jewish donkey rider. But certain mafia- like Muslim donkey riders felt they owned that turf and were upset that a Jewish donkey rider was giving the rabbi a ride rather than one of them, not unlike today in different industries where people control the industry. One of these Muslim ruffians threatened the Rabbi, saying, " Wait until you get to the desert where no one's looking. Then you'll see what I'll do to you! " And what was Rabbi Ades's response Although this didn't necessarily happen during Pesach season, he replied, " God that took our forefathers through Egypt will protect me and watch over me. His outstretched hand is larger than your hand." He was full of courage and did not feel at all threatened. Sure enough, in the middle of the desert, when the Muslim driver bent down to pick something up, his donkey kicked him in the side and broke his ribs. He cried the rest of the way home, begging the rabbi for forgiveness. The lesson of the story is Rabbi Ades's immediate answer… God that took me out of Egypt. That was his feeling. Ke'ilu hu yatza / Like you got out. It's an event that happened to me . That's what's supposed to be on our minds. Who is Hashem? Hashem that took me out of Egypt. The biggest proof to this understanding is how Hashem introduced Himself to us the first time He spoke to us as a nation: " Anochi Hashem Elokecha Asher Hotzeticha Me'eretz Mitzrayim / I am Hashem your God that took you out of Egypt ." All the Rishonim ask, Why doesn't it say, "I am Hashem that created the world? Isn't that a seemingly greater feat?" We see from here that, no, creation is not enough to give us the Emunah and the understanding of Hashem. We have to have Yetziat Mitzrayim lenses on. We have to have the lens of getting out of Egypt. According to Rambam's list, Mitzvah number one, is to believe in the existence of God as is stated, Anochi Hashem Elokecha asher hotzeticha me'eretz Mitzraim / I am Hashem your God that took you out of Egypt . The more that I understand Hashem that took me out of Egypt, the more faith I have in Hashem, in His ability, in His power, in His control, in His supervision. That all came from Yetziat Mitzrayim . We have to live with that every single day of our lives. As the Rosh says in the Sefer Orchot Chaim , If you don't believe in, Asher Hotzeticha Me'eretz Mitzrayim, if you don't believe in the concept that God took us out of Egypt, with all those lessons, you don't believe in God. Because without that piece, it's not the God of the Jewish people. The Muslims believe in God, the Christians believe in God. But belief in the God of the Jews , is predicated on understanding Yetziat Mitzrayim . And as we've mentioned before, the Rabbis set it up in our daily prayers. Every Shahachrit prayer is full of Yetziat Mitzrayim . Keriat Yam Suf , Ga'al Yisrael . And as Rashi in Berachot quotes from the Yerushalmi , the way we prepare to pray every day is by bringing God down, by knocking on the door through talking about Yetziat Mitzrayim . I can't pray to God without wearing the lens of Yetziat Mitzrayim. Because Who am I asking? Who is this God? What can He do? How has He proven Himself? The credentials of God are Yetziat Mitzrayim . We read His diploma, so to say, every single day, before we ask Him. It's like when you walk into the doctor's office, and want to check out the diplomas on his wall before you ask him his opinion on a condition. That's what we do every single day. We read the diploma of Yetziat Mitzrayim, to have the proper lens and understanding of our Creator.

Pesach | Birkat HaShir (1), by Rav Yitzchak Etshalom Why do we almost finish the Berakhah after Hallel at the Seder - then abruptly switch to Hallel haGadol and Nishmat? Our common practice is to read the Hallel over the fourth cup of wine, after which we nearly finish the blessing customarily recited after Hallel - but without a "signature" (חתימה). We then recite Psalm 136 and נשמת כל חי which we read to its conclusion - "מלך א-ל חי העולמים". This odd mix of a double-conclusion to Hallel is the result of several confusing sugyot. We assess the sources, including the key rulings of the Geonim and Rishonim and follow them through to today's common practice.

5 approaches in the Rishonim regarding the general leniency of Rabba bar Rav Huna (Bava Basra 39a), and Chofetz Chaim's takeaway

Welcome to our daily bitachon class. As our community is reeling from the tragedies that occurred on Shabbat , I'd like to leave our Haggadah discussion for the day. There's a story that's told over that a skit or a play about a certain tragic event during the times of the Holocaust was shown, and people were extremely moved. They all cried and were very jarred from the play. Somebody asked the Brisker Rav , why it was that when people heard about the Holocaust, and how six million Jews died, they were not bawling and crying, but they were bawling and crying from this small skit of what happened. Rav Brisker answered that if you have a very large piano that you're trying to get it into the house, as much you turn and twist, the piano won't get in. But if you have something smaller, you can get it in. This is similar to our brains, which are made in such a way that it has a certain capacity to hold things, and certain things, it just can't hold. Something of with the magnitude of the Holocaust can't be held, but when a smaller snip of a larger tragedy comes by a person, they're able to hold it and process it and that causes the emotions to flow. And when a tragedy of the magnitude where a mother and two children are killed in such a sudden way, the term is used Alah Mavet beChaloneinu/Death has come through our window. The Rabbanim explain that when someone comes into a house, they usually knock on the door. That's the regular way of doing things. Coming through the window means you snuck in. So Alah mavet bechaloneinu/Death came through the window means there was no warning. There was no sickness. Someone was taking a walk on a Shabbat afternoon with their family, and this came out nowhere, and something like that is just too big to process. It's too big to figure out, especially in the early stages, when people are looking for answers. But there really is no answer. It's really just a time for emotion and crying. The Mishnah in Pirkei Avot , Perek 4 , Mishnah 18 tells us Rav Shimon ben Elazar says וְאַל תְּנַחֲמֶ נּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו / Al tenachamenu B'shaah shemeto mutal lefanav / Do not comfort someone when the dead is still lying there. Rabbenu Yonah explains that because at this point in time, trying to comfort the person is just going to cause anger, and cause the person to say things he doesn't want to say. The Sefer Midrash Shemuel says more than that, B'vadai yimna milhitnachem . He will for sure refuse to be comforted, to accept the will of God. If anything, the person might say improper statements. Nechama means comfort . But as we've said in the past, nechama also means to have a different look at things . Rashi says vayeinachem means God looked at it differently. Nachum Ish Gamzu , said Gamzu l'tova , and the root of his name is Nachum , which we call a reframe , But there are times when there's no place for a reframe. It's too raw and too big for a reframe, and at those times, there is nothing to be said. That's why, quite often Rabbis are put in the position to answer the question, What's going on here ? In other words, Rabbi , reframe this for me. And the answer is, Right now is not a time for that. It's not a time for looking for answers. It's a time to cry. It's a time to stay with this shock and the emotion of what happened and process it and see if it can somehow get inside of you. A lot of times when we're looking for those answers, we're trying to get rid of that uncomfortable feeling of sadness, of confusion, because it's too hard to deal with. So answer it for me. But it's not the time. The sefer Mili DeAvot on that same Mishnah in Pirkei Avot brings a proof from Hashem. He quoted the Yalkut Shimoni in Yeshayah , where it says in Yeshayah 22:12, Hashem calls out to the angels to cry, to bemoan that the Bet HaMikdash was destroyed. And it says Bikshu malachim l'nachamo , the angels wanted to comfort God, V'lo ratza lehitnachem / And God did not want to be comforted. And it goes on to say, Al ta'itzu l'nachameni / Do not try, don't push yourselves not to give Me comfort . It's not the time. That's my little thought for today. I don't feel it's the right time for people to start looking for answers or reframes or comfort. It's too early. It's too raw. It's a time to sit with that emotion of sadness. And although it may sound like it, I'm not coming from a therapeutic approach. This is a Mishnah in Pirkei Avot based on Rishonim . Now, if it sounds like it rings from the world of therapy, that's because Torah was here before therapy, and there's a time for mourning and there's a time for crying. And as uncomfortable it may be to sit with these emotions of sadness and questions, and whatever it may be, that's really what one is supposed to be doing right now. We don't like to cry, but it's a time to cry.

Welcome to our class on Bitachon . Today we continue our Haggadah series and we are up to Ma Nishtana . The Sefer Shibbolei HaLeket , one of the Rishonim , quotes his brother, Rabi Binyamin , who explains that the Ma Nishtana question is based on the pasuk of Vehiggadatah lebincha . Ve higgada tah is the source for the term Haggadah / tell your child . And in that statement, it says, ba'avur zeh / because of this , which means I'm pointing to something as I say this . What am I pointing to? I'm pointing to the matzah and maror that's in front of me. So the son asks a question about the maror . Why do we eat maror instead of other things? He also asks about the matzah - Why are we eating matzah and not chametz? In the times of the Bet HaMikdash , the son would ask Why are we eating the korban Pesach, roasted , different than all the rest of the year? Now we don't ask that question, we ask about the leaning, and we only respond to the question of leaning, which is Avadim Hayinu / We were slaves, we got out, and that's why we're leaning tonight. So we lean as free men because we were freed tonight. But where is the answer to the rest of the questions? Those come only at the end of the Haggadah , when Rabban Gamaliel says that we have to discuss these three things- Pesach , matzah , and maror , and that's really the answer to the boy's questions. A question is asked- Why did the Baal HaHaggadah /the author of the Haggadah , set it up that we ask the questions at the beginning of the meal, but not answer them until way later? One of the answers, given by the Chatam Sofer , is that it's to show us that we need to have patience. The reason the night of the Seder is so dragged out (Come on, let's finish already), is because we are in Galut , and we need to wait. We're not always going to have the answers right away. We're not always going to get out of the difficulty right away. We have to wait. There's a Yiddish saying that I learned when I was in Mir Yeshiva High School. When you're learning Gemara and you have a question and there's no answer, the line that my teacher in high school used to say was is Fun a kasha shtarbt men nisht , which means you don't die from a question. In other words, don't worry, you're not going to die because you have a question. You'll survive. You learn a Gemara and you have a question, and go further and keep the question in your mind. You don't die from the question. So we start off the night of the Haggadah with a question. What's the answer? I don't know the answer necessarily, so I'll be patient and the answer will come- in a year or two or three or five or ten, but we can continue with the questions. We can live with questions. That's one of the lessons built into the Haggadah - that you're not going to have all the answers right away. You have to learn patience and wait for the answers. There's a story they tell about a man who lived a long life. They asked him, What was your secret for a long life ? The Gemara talks about how when people lived a long life, they used to ask them, What did you do? And this man said, Well, a lot of people have questions. And God says, 'Oh you have questions? Okay, come up. I'll give you the answers.' I don't have any questions, or better yet, I'm patient and I'll wait for my answers. It's okay. I'll wait. I have patience. I don't need the answers right away, Hashem, I could live a life that has a lot of questions. Moshe Rabbeinu would question, Tzaddik v'Ra Lo, Rasha v'Tov lo- Why do bad things happen to good people and vice versa ? What's the answer? Hashem didn't really give an answer. Why? Because we don't always have the answers. That's an important lesson. Another point, many years ago in the Deal Synagogue in Deal, New Jersey, Rabbi Ezrachi was there, and he was walking by our room while we were in the middle of a difficult Gemara . We had a question, so we shared it him. He really liked the question. And he said over the question in his powerful, booming voice, Rav Baruch Mordechai Ezrachi, and we didn't have an answer, and he didn't have an answer. And he said, " You don't need an answer. Enjoy the question." Relish the question. The main thing is the question.The answer is secondary. Live with the question. Chew on the question. Enjoy the question. Delve into the question. That is our opening lesson. It's a night of Chinuch. It's a night of lessons. "Father, I have questions." And we say, " Sonny boy, you're not going to get all the answers. You're going to have to wait." And eventually, the answers will come.

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurIn this Gefet episode, we will summarize the debate between Rambam and Ramban on the resurrection of the dead and shine a spotlight on two sugyot in Perek Chelek that discuss the doctrine of Shemitot. Join us as we explore Ramban's unique cyclical perception of time and delve into the Rishonim's dispute regarding the resurrection of the dead.Gefet Ep 108Sanhedrin 90-99Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

And why many Rishonim and Achronim did calculate it.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/z1djmuvninjfrqykawvk.pdf

As our 'Getting to Know the Rishonim' series continues, we explore the towering figure of Rashi with Rabbi Dr. Ephraim Kanarfogel, one of the foremost scholars of medieval Jewish thought. French Jewry produced a remarkable corpus of Torah commentators—from Rashi to Rashbam, Bechor Shor, Rav Yosef Kara, and Hizkuni. What makes this school of biblical interpretation unique, and is there a common thread in their methodologies? We also examine the process by which Rashi's Torah commentary achieved a near-canonical status—how early did this happen, and why? One of the most debated aspects of Rashi's legacy is his relationship with Peshuto Shel Mikra. While Rashi famously states that his goal is to explain the simple meaning of the text, he frequently incorporates Aggadah. How should we understand his approach to peshat and his use of Midrash? Are peshat and aggadah fundamentally intertwined in his conception of biblical interpretation? Finally, we discuss whether the way Rashi is studied today aligns with how he originally intended his commentary to be understood. Join us for a fascinating deep dive into Rashi's methodology, influence, and lasting legacy.---• Bio: Rabbi Dr. Ephraim Kanarfogel is the E. Billi Ivry University Professor of Jewish History, Literature and Law at Yeshiva University, where he teaches and directs doctoral dissertations at the Bernard Revel Graduate School of Jewish Studies. He researches the fields of medieval and early modern Jewish intellectual history and rabbinic literature. Rabbi Kanarfogel received his PhD from Yeshiva University's Bernard Revel Graduate School of Jewish Studies and his rabbinical ordination from the Rabbi Isaac Elchanan Theological Seminary. He is the author or editor of nine books and nearly 100 articles, and is a winner of the National Jewish Book Award, the Association for Jewish Studies' Jordan Schnitzer Book Prize, and the International Book Award sponsored by the Goldstein-Goren Center for Jewish Thought at Ben-Gurion University of the Negev.• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Rod Ilian, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 4 minutesSynopsis: This Friday morning (3/7/25), in our tefilah-focused Machshavah Lab series for women, we resumed our analysis of berachos. After reviewing and slightly expanding upon our explanation of what kavanah to have when we say Hashem's name, we delved into a question that tends to escape the notice of many Jews: that throughout davening and in many berachos, we switch back and forth between talking to Hashem in the 2nd person and referring to Him in the 3rd person. We developed our own answer, then examined answers from three Rishonim. I guarantee that if you learn these ideas and say your berachos with them in mind, you'll have a wild and enlightening experience.-----מקורות:רמב"ם - מורה הנבוכים א:סארשב"א - שו"ת חלק ה סימן נברבינ בחיי בן אר - שולחן של ארבעמחזור ויטרי - סימן פח-----The Torah content for this week has been sponsored by Rifka Kaplan-Peck in tribute to the Bibas family. May Hashem avenge their blood and may He grant Yarden Bibas and the extended family comfort in the love of Am Yisroel who mourn with them.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Gittin Shiur #72 Daf 9b- Ksav Al Gabei Ksav Shittos Rishonim

Living Emunah 2717 In the Blink of an Eye Believing in Hashem's ability to bring salvation in the blink of an eye is an invaluable avoda . It is also something that is expected of every Jew to fully internalize. This is not always easy—especially after years of hoping and waiting without seeing salvation. A year ago, I met a rabbi who told me that he was davening for his 34-year-old daughter, who was still waiting to find her zivug . Recently, I met this man again, and this time he told me, "Mazal Tov!" His daughter, now 35, had just gotten married a few weeks earlier, and they couldn't be happier with the shidduch . We must never give up hope, no matter how long it takes. At the recent A Time Shasathon , a family shared their painful yet inspiring journey through infertility. A man explained that when his daughter was 14 years old, doctors discovered that she did not have a uterus. Naturally, this meant she would face a very difficult road ahead. Wanting to protect her, the family chose not to tell her right away. However, when she was 18 and in seminary , she found out. She understood the enormous challenge she was facing, and of course, she was distraught. Then, when it came time to begin shidduchim , the question loomed: How could she possibly get married under such circumstances? It was during COVID, and she met someone over Zoom. Their conversations went well, and they continued meeting virtually several more times. After about a month, she felt it was time to tell him everything. She explained her medical condition, and the young man immediately grasped the gravity of what she was saying. But at that moment, something remarkable happened—he thought of his grandfather. His grandfather had been engaged when he was told that his kallah was ill and had only six months to live. Instead of walking away, his grandfather said, "I believe in Hashem. Only He determines a person's time in this world." He went ahead with the marriage, and in the end, his wife lived for 22 more years. They had three beautiful children and many grandchildren—including this young man. Hashem had already trained him with the emunah and perspective he would need to marry this girl. He consulted with rabbanim and expressed his desire to stand by her side through life's journey. He received their beracha , and the wedding took place. Later, the couple began exploring the possibility of a uterus transplant. After extensive research, they were approved for a program at a hospital in Birmingham, Alabama. They had to move there indefinitely and wait for a match. Every day there felt like an eternity. They were alone in a foreign place, unable to travel for Shabbat or Yom Tov , since they had to remain on-call at all times, but they knew Hashem was with them. Then, on Shabbat Parashat Lech Lecha , while her husband was in shul , the hospital left a message—their match had arrived. Early Monday morning, she underwent surgery. It was during the week of Parashat Vayera , the very parasha that contains the words: " וה' פקד את שרה " —Hashem granted Sarah a uterus at an advanced age so she could conceive. That week, this woman was also given a uterus, and b'ezrat Hashem , she would one day be able to have children. In that same parasha , we read the words: " היפלא מה' דבר ?" —Is anything beyond Hashem's power? This was the beginning of the miraculous road that Hashem paved for them. Baruch Hashem , this past year, they were blessed with their first child. Everything is possible with emunah . The Rishonim discuss why there is a mitzvah to eat on Erev Yom Kippur . Many say that it is to provide strength for the fast the next day. This raises a question: If someone is ill and unable to fast, does he still have the mitzva to eat on Erev Yom Kippur ? The Sdeh Chemed writes that he absolutely does. Why? Because Hashem can heal a person in an instant, and by the time Yom Kippur arrives, he may very well be able to fast. The Sdeh Chemed uses the phrases: " ישועת ה' כהרף עין " and " היפלא מה' דבר ?" —principles that are so fundamental they even influence halacha . It is up to us to develop our emunah to the point that no matter what we are going through, we know—Hashem can always help us in an instant.

Harav Monish Sax discusses our approach to hishtadlus in parnosah through the lens of Chazal and Rishonim.

The Gemara in Rosh Hashanah states that the transgression of not wearing Tefilin is in a special category of harshness. One who is not scrupulous to wear Tefilin is classified as "Karkafta D'la Manach Tefilin"-The scalp that does not don Tefilin and receives an extended sentence in Gehenom. Normally, the maximum sentence in Gehenom is twelve months. However, such a person stays in Gehenom until his soul is incinerated and his ashes are placed under the feet of the Saddikim. The Rishonim debate what degree of not wearing Tefilin constitutes this special category of "Karkafta D'la Manach Tefilin." The Rif interprets the Gemara to mean someone who never wore Tefilin even once in his life. This seems to be Rambam's opinion in Hilchot Teshuba. According to this opinion, if a person wore Tefilin even once, he is saved from being included in that category of sinners. The Rosh, however, questions the Rif's interpretation, because the Rif's text of the Gemara read "A scalp that NEVER wore Tefilin," whereas his text did not have the word "Never." On the other hand, Rabbenu Tam understands the Gemara to refer to one who does not wear Tefilin because he is repulsed by them. However, if he doesn't wear them because he feels that he is unworthy, he is not included in that category. For example he may be concerned that he cannot maintain a clean body or the proper intent. If that is his motivation, although he will be held accountable, he is not called a "Karkafta D'la Manach Tefilin." If someone does not wear Tefilin, because he is lazy, The Bach holds that he is considered "Karkafta D'la Manach Tefilin." If it would be important to him, he wouldn't be lazy, and therefore, it is considered a derision of Tefilin and included in Rabbenu Tam's definition. Therefore, one must insure that his children and grandchildren don't fall into this category and are diligent to put on Tefilin, even on vacation days, when sometimes them may be lax in this important Misva. On the other hand, the Hida (Rav Haim Yosef David Azulai, 1724-1807) understood Rabbenu Tam to mean that only if one actively derides the Tefilin. Laziness is not included in that category. He brings a proof from one of Rabbenu Tam's students, Rabbi Eliezer of Metz, who clearly states that one who doesn't put on Tefilin because he is lazy, is punished, but is not considered "Karkafta…" The Bet Yosef understands from the Tur, who did not make any distinctions, that the category of "Karkafta" applies to all circumstances. This discussion underscores the supreme importance the Misva of Tefilin. While we are obligated to perform all the Misvot, there are certain Misvot that have more severe consequences than others. Therefore, one must insure that his Tefilin are Kosher. If one's Tefilin are invalid, he could put on Tefilin every day of his life and still, Has V'shalom, be considered "Karkafta D'la Manach Tefilin." To avoid this, he must buy the Tefilin from a reputable source and check them as mandated by the Halacha.

Vayigash | Yaakov's Daughters, by Rav Yitzchak Etshalom How many daughters did Yaakov have? (it's not so simple...) As we all know, Yaakov had 12 sons and one daughter; he had over 45 grandsons and - one granddaughter. This is the information given to us throughout the second half of Bereishit, culminating in the list of emigres to Egypt in Bereishit 46. The statistical improbability of this gender gap is difficult; in addition, the text makes several references to the "daughters" of Yaakov. We survey the opinions of several of the Rishonim in grappling with this problem and then discover a (possibly) surprising approach adopted by both Shmuel David Luzzato as well as R. Naftali Zvi Yehuda Berlin, contemporaneously in two corners of the 19th century Jewish world. Source sheet >>  

Today we are joined by Rabbi Shmuel Lubin, a RIETS musmach, doctoral candidate in Microbiology, and host of "The Rishonim Podcast" who introduces us to the responsa of the Ri Migash (no. 114) and what it means for the study of Talmud, Responsa, and Halacha nowadays.  Check out the Rishonim podcast here:https://creators.spotify.com/pod/show/the-rishonim https://sites.google.com/view/rishonim 

In some situations, Birkat Ha'mazon is required by Torah law, and in other situations, it is required Mi'de'rabbanan – by force of Rabbinic enactment. The practical difference between a Torah obligation and one required Mi'de'rabbanan is in cases of Safeik – uncertainty. If one ate and cannot remember whether or not he recited Birkat Ha'mazon, then if the situation is such that Birkat Ha'mazon was required on the level of Torah law, then he must recite the first three blessings of Birkat Ha'mazon. In cases of uncertainty involving Torah law, we must be stringent, and so when there is uncertainty in a case where Birkat Ha'mazon was required by the Torah, one must recite the first three blessings (as the Torah obligation includes only the first three blessings). If Birkat Ha'mazon was required "Mi'de'rabbanan," then one can be lenient in situations of uncertainty, and so he does not recite Birkat Ha'mazon. The basic rule is that the Torah obligation applies if a person ate at least a Ke'zayit of bread and he experiences "Sebi'a" – satiation. The Torah introduces the command of Birkat Ha'mazon by stating, "You shall eat and you shall be satiated, and you shall bless Hashem your G-d," and so the obligation depends on the experience of satiation. Therefore, even if one ate a large quantity of food, if he does not feel satiated, Birkat Ha'mazon is required only "Mi'de'rabbanan." Conversely, if one ate only a "Ke'zayit" of bread and feels satiated, then he is obligated to recite Birkat Ha'mazon on the level of Torah law. It must be noted that one does not have to receive satiation only from bread for the Torah obligation to apply. Even if the satiation came from the combination of bread and other foods, the Torah obligation applies. According to some Rishonim, the Torah obligation applies only if a person is "satiated" in regard to both hunger and thirst. This means that even if a person ate to the point of satiation, the Torah obligation of Birkat Ha'mazon does not apply if he feels thirsty. According to this opinion, the obligation applies in such a case only "Mi'de'rabbanan" unless the individual drinks and quenches his thirst. This is the view accepted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat (Shana Rishona). He writes that if a person is "Ta'eb Li'shtot" – meaning, he feels a need to drink – he is not considered "satiated" and thus the Torah obligation of Birkat Ha'mazon does not apply. This does not mean that one must always drink during a meal for the Torah obligation to apply; it means that the Torah obligation does not apply if a person feels thirsty. If a person did not drink and does not feel thirsty, then the Torah obligation applies even according to this opinion. Most other Rishonim, however, disagree, and maintain that thirst is not a factor with regard to the Torah obligation of Birkat Ha'mazon, and one who ate to the point of satiation is required to recite Birkat Ha'mazon on the level of Torah law even if he is thirsty. In light of this difference of opinion, if one feels thirsty after eating, it is preferable to drink and quench his thirst so that he will have the opportunity to fulfill the Torah obligation of Birkat Ha'mazon according to all opinions. Summary: The Torah obligation of Birkat Ha'mazon applies if one ate at least a Ke'zayit of bread, and he ate to the point of satiation (even if his satiation resulted from the combination of bread and other foods). If one ate a Ke'zayit or more and does not feel satiated, he is required to recite Birkat Ha'mazon only on the level of Rabbinic enactment. This difference is practically relevant in a case where one does not remember if he recited Birkat Ha'mazon – in such a case, if Birkat Ha'mazon is required as a Torah obligation, the person must recite the first three blessings of Birkat Ha'mazon, but if it is required by the Rabbis, he does not. According to some opinions, the Torah obligation does not apply if a person is thirsty, and so it is preferable for a person who feels thirsty after eating a meal to drink and quench his thirst so he can fulfill a Biblical Misva according to all opinions.

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 13 minutesSynopsis: This morning (12/6/24), in our tefilah-focused Machshavah Lab series for women, we continued our exploration of the nusach ha'tefilah. After reviewing what we covered in Part 1, we busted what I call "The Big Nusach Myth" about "the original nusach" and how all the nuschaos we have today came about. We examined sources from Geonim, Rishonim, Acharonim, and academics. This insight led to a number of questions (and maybe a few cans of worms) which, בג"ה, we'll examine in the upcoming installments.-----מקורות:רמב"ם - משנה תורה: ספר אהבה, הלכות תפלה וברכת כהנים פרק אשם הלכות קריאת שמע א:זשם א:ה-וDaniel Sperber - On Changes in Jewish LiturgyY. Heinemann – Ha-Tefillah ha-Yehudit, pp.79-80שד"ל - מבוא למחזור בני רומארשב"א - חידושים על מסכת ברכות דף יא עמוד ארס"ג - הקדמה לסידור רס"גרשב"א - שו"ת א:תע,תעגמאירי - ברכות דף יא עמוד א-----This week's Torah content has been generously sponsored by Ann, a dedicated supporter of the Rabbi Schneeweiss Torah Content Fund. Thank you, Ann, for your ongoing contribution, which enables me to make my Torah available and accessible to everyone!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Questions, comments, feedback? Send us a message.#319> We discussed why R' Goldwasser created these cards, why start with Rishonim, the research that went into creating the cards, how the cards were created, Haskamos, future projects, and more> To purchase a set of Shaar Cards: https://amzn.to/412RpTr> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

If one tastes some food or drink purely for the purpose of tasting, and not for enjoyment, is he required to recite a Beracha? This issue is subject to a debate among the Rishonim (Medieval Halachic authorities). The Rambam (Rabbi Moshe Ben Maimon, Spain-Egypt, 1135-1204) ruled in Hilchot Berachot (1:2) that one does not recite a Beracha before tasting food, whereas Tosefot (Talmud commentary by the Medieval French scholars) in Masechet Berachot (14) held that one indeed recites a Beracha in such a case. The Shulchan Aruch (210) codifies the position of the Rambam, that one does not recite a Beracha before tasting food even if he swallows, and then adds that some authorities disagree and require reciting a Beracha in this case. There is a standard rule that when the Shulchan Aruch codifies a certain ruling and then mentions the opposing view, he sides with the first ruling. (This principle is known as "Setam Va'yeish Halacha Ke'stam.") Hence, the accepted position is that of the Rambam, that one does not recite a Beracha if he tastes food or drink strictly for the purpose of tasting, even if he swallows the food or drink. Assuming he eats an amount less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Achrona after tasting, either. Nevertheless, Rabbi Moshe Halevi, in his work "Birkat Hashem" (vol. 2, 1:18), advises that one should preferably avoid such situations, and expel the food or drink from his mouth after tasting it. Since by swallowing the food one subjects himself to this debate among the Rishonim, it is preferable not to swallow the food so that no Beracha is required according to all opinions. Summary: A person who eats some food or drink purely for the sake of tasting, and not to derive enjoyment from the food or drink, does not recite a Beracha before tasting. If he eats less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Acharona after tasting, either. Preferably, however, a person who tastes food or drink should expel it from his mouth and not swallow it, given the different views among the authorities on this issue.

We explore how the tradition of Talmudic interpretation evolves from the Geonic period taught by Rabeinu Gershom to the Rishonim period taught by Rashi and the Tosfot approach introduced by his grandson, the Rashbam.Source Sheet

The Shulhan Aruch (Orah Haim 589) writes that the obligation of Shofar on Rosh Hashanah falls under the category of "Misvot Aseh She'ha'zman Gerama" – affirmative commands that apply only at specific times – and, as such, women are exempt from this obligation. Strictly speaking, then, women are not required to hear the Shofar on Rosh Hashanah. However, as noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), women have taken it upon themselves to hear the sounding of the Shofar, even though they are not strictly obligated to do so. He adds that it was customary in his community in Baghdad that when a woman was unable to attend the synagogue on Rosh Hashanah, somebody would go to her home to sound the Shofar for her, so she could fulfill the Misva. This custom mentioned by the Ben Ish Hai is noteworthy, for two reasons. First, it shows that he followed the ruling of the Shulhan Aruch that one may sound the Shofar on Rosh Hashanah for women. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disagrees with this position, and maintains that it is forbidden to blow the Shofar only for a woman or group of women. Sounding a Shofar is forbidden on Yom Tob, and is permitted on Rosh Hashanah only for the purpose of fulfilling a Misva. The Peri Hadash thus contends that since women are exempt from the Misva, one who has already fulfilled the Misva may not sound the Shofar for a woman. The Ben Ish Hai clearly followed the Shulhan Aruch's lenient position, that since women are, after all, credited with a Misva if they hear the Shofar, this suffices to permit blowing the Shofar for them on Rosh Hashanah. Secondly, the Ben Ish Hai's comments show that in his view, it is permissible to carry a Shofar through a public domain on Rosh Hashanah for the purpose of the blowing the Shofar for a woman. Tosafot (Talmudic commentaries by Medieval French and German scholars), in Masechet Hullin, maintained that carrying in a public domain is permitted on Yom Tob only for a "Sorech" ("need"), and blowing the Shofar for a woman does not qualify as a "Sorech" because they are not obligated to hear the Shofar. The Tur (Rabbenu Yaakob Ben Asher, 1269-1343) cites the Ba'al Ha'ittur (Rav Yishak Ben Abba Mari, 1122-1193) as disagreeing, and claiming that since a woman fulfills a Misva if she hears a Shofar, this qualifies as a "need" for which carrying is allowed on Yom Tob. In truth, all this is immaterial in light of the Shulhan Aruch's ruling (Orah Haim 518), following the position of the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), that carrying on Yom Tob is allowed under any circumstances. According to Sephardic practice, then, there is no question at all whether a Shofar may be carried through a public domain on Rosh Hashanah for the sake of blowing it for a woman, since carrying is entirely permissible on Yom Tob (as long as the object is not Mukseh). There is a famous debate among the Rishonim whether a woman who performs a Misva from which she is exempt recites a Beracha over the Misva. Tosafot, Rabbenu Tam (France, 1100-1171), and several other Rishonim maintained that a woman does, in fact, recite a Beracha, since she does, after all, receive reward for performing the Misva. And although the text of the Beracha includes the word "Ve'sivanu" ("and commanded us"), implying that even the woman is included in the command, these Rishonim explain that this refers generically to the command given to the Jewish People, and does not imply that the women are obligated. The Rambam, however, writes that if a woman wears Sisit, she does not recite a Beracha, because it is a "Misvat Aseh She'ha'zman Gerama" from which she is exempt – clearly indicating that a woman who performs a Misva from which she is exempt does not recite a Beracha. The Shulhan Aruch follows the Rambam's position, and thus rules that a woman does not recite a Beracha over the sounding of the Shofar, since she is not obligated in this Misva. Interestingly, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) concludes that despite the Shulhan Aruch's ruling, women should, in fact, recite a Beracha over Misvot which they voluntarily perform. He notes a responsum by Rav Yaakob of Marvege (France, d. 1243), a Rabbi who would pose Halachic questions before going to sleep, and then receive an answer in a dream during the night. He compiled these responses in a work entitled "Min Ha'shamayim." One of the questions he asked was whether women recite a Beracha when performing a "Misvat Aseh She'ha'zman Gerama," and the response he received was that women indeed do recite a Beracha over such a Misva. The Hid"a asserts that if Maran (author of the Shulhan Aruch) would have been aware of this response, which was shown to Rav Yaakob of Marvege in a quasi-prophetic dream, he would have accepted this ruling. Accordingly, the Hid"a ruled that women generally do recite a Beracha when they perform a "Misvat Aseh She'ha'zman Gerama." He makes an exception, however, with regard to the Misva of Shofar, noting that even in Sephardic communities in which women recited a Beracha over other Misvot, like Lulab, women would not recite a Beracha over Shofar. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1924-1998). Hacham Ovadia Yosef, however, challenges the Hid"a's claim, arguing that we follow the Shulhan Aruch's rulings even if they run in opposition to the positions revealed to Rav Yaakob of Marvege. In any event, it is clear that according to all opinions, if one blows the Shofar only for a woman or group of women, no Beracha is recited. The Ben Ish Hai writes that if a woman normally hears the Shofar on Rosh Hashanah – which is, of course, the commonly accepted practice – and one year she knows she will be unable to, then before Rosh Hashanah she must perform Hatarat Nedarim, annulling her implicit vow to observe this custom. The Sha'areh Teshuba comments that it is preferable for a woman to hear the Shofar sounded by a man, rather than blow it herself or hear a woman blow it. Finally, the custom that women ensure to hear the Shofar is limited to the first 30 Shofar sounds, which are blown in the synagogue before Musaf. A woman is not required – even by force of accepted custom – to hear all 101 sounds that are blown in the synagogue; it suffices to hear just 30 sounds. Summary: Although women are exempt from the obligation of Shofar, it is customary for women to hear the first 30 sounds of the Shofar. If a woman cannot attend the synagogue, it is permissible, and proper, for a man to go to her home and blow the Shofar on her behalf. He may carry the Shofar through the public domain for this purpose. No Beracha is recited if the Shofar is being blown only for a woman or group of women. A woman who knows before Rosh Hashanah that she will be unable to hear the Shofar should perform Hatarat Nedarim.

· What constitutes a halachic discussion?· How do we arrive at each conclusion?· Why is the process so complex?· Who may serve as a halachic authority?· When can one ask a second halachic opinion?Prepare to embark on an illuminating journey through the depth and breadth of Halacha with Rabbi Walter, the Rav of Woodside Synagogue Ahavas Torah, and the executive director of the Rabbinical Council of Greater Washington.Have you ever wondered about the intricate process of making halachic decisions? Rabbi Walter unpacks this complexity, shedding light on how context, compassion, and even financial considerations come into play.Dive deeper into the historical tapestry of Halacha as we trace its evolution from the Written Torah and Oral Torah through the pivotal eras of the Gaonim, Rishonim, and later Gedolei Rabbanim. Discover how the Sanhedrin and other Rabbinic authorities have shaped and maintained these laws, ensuring they remain a vital guide for daily life. The episode also highlights the significant contributions of halachic giants like the Rambam, Rif, Rosh, and Tur, offering a fascinating glimpse into their methodologies and enduring impact on Jewish legal scholarship.Finally, Rabbi Walter emphasizes the necessity of having a knowledgeable rabbi for personal guidance, especially in navigating the myriad nuances of Halacha. Through examples from the wisdom of the Chofetz Chaim and the Vilna Gaon, we explore why personal relationships with a rabbi are crucial for maintaining a cohesive and supportive Jewish community. This episode promises to inform and inspire, offering profound insights into the living tradition of Jewish law and leadership.CLICK HERE TO BUY RABBI WALTER'S BOOKS! Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Shoftim | The Prohibition of "Raising" a Stele, by Rav Yitzchak Etshalom Why is the matzeiva described as "abhorred by God"?  In the middle of the presentation of the laws of the Beit Din HaGadol (the central national court), the Torah interjects three seemingly disconnected prohibitions - planting a tree near the altar, raising a stele (מצבה) and offering a blemished animal. We address the middle of these passages and note the curious phrasing of the prohibition - אשר שנא ה' אלקיך and observe that both אשר as well as שנא has multiple possible meanings within the verse. We then briefly survey the history of the מצבה in the narrative of the תורה, where it seems to have Divine approval - and then we see three main approaches in the Midrashim and the Rishonim, each with its own difficulties. We then suggest a variation of one of these approaches, based on a careful reading of our text. This shiur was dedicated to the memory of the six חטופים who were murdered, in cold blood, just before their imminent rescue. השם יקום דמם ויהא זכרם ברוך Source sheet >>

The Shulchan Aruch (Siman 8) clearly rules that if a person takes off his Tallit in the middle of Tefila, for example, to go to the bathroom, he must make a new Beracha when putting it back on. This ruling is based on a large contingent of Rishonim (early authorities) cited in the Bet Yosef. They argue that since he was "Doche B'Yadayim"- actively detached the Misva from his self, it is now considered a new Misva with its own Beracha, even though he intended to put it on again. However, The Rema disagrees and argues that a new Beracha is not necessary. His rationale is that technically, it is permitted to wear a Tallit in the bathroom; therefore, there was no Halachic interruption mandating a new Beracha. The other position claims that this reasoning supports their opinion. Since it is not mandatory to remove the Tallit in the bathroom, and yet he did so nevertheless, this is a clear indication that he was "Doche B'Yadayim." Halacha L'Maaseh, the practical Halacha is that we follow the principle of "Safek Berachot L'Hakel,"- to be lenient and refrain from saying a Beracha when there is a doubt, against the opinion of Maran. The Shulchan Aruch brings a second case in which the Tallit completely fell off. Here, even the Rema agrees that he must make a new Beracha, because the Misva, as it were, left the person; he did not actively remove it with intent to put it on again. However, Hacham Ovadia found some Rishonim who held that in such a case one does not make a Beracha. Thus, the Halacha is again a "Safek Beracha L'Hakel," a case of doubt, and we are lenient not to say it. Interestingly, in both cases Maran rules to say a new Beracha, yet the practical Halacha is not to do so. Based on this, Hacham Bension rules that if after the Amidah, when wearing a Tallit is less of an obligation, one's Tallit fell off or he went to the bathroom, he should not put it back on, to avoid putting himself in a situation of a doubt in Berachot. SUMMARY If a person removed his Tallit or it fell off, after the Amidah, he should not put it back on. If it happened before the Amidah, he should put it back on without a Beracha.

Reeh | Ish haYashar beEinav | Revisiting a Biblical Conundrum, by Rav Yitzchak Etshalom What did Moshe mean when he said "that which is right in each man's eyes" in reference to the Mikdash? Moshe Rabbenu, in describing the difference between the sacral worship in the desert and that which the people are imminently going to practice once they enter the Land, uses an odd phrase - "You shall not do after all the things that we do here this day, every man whatever is right in his own eyes". We explore the various ways in which this phrase was understood by the Rishonim and, inspired by a comment in the  Pesikta Zutrata (Lekah Tov), use the parallel phrase at the end of Sefer Shoftim for a deeper understanding of the role of the Mikdash and its association with justice and proper behavior in the Land. Source sheet >>

We are now in the shavuah shechal bo Tisha B'Av and it is incumbent upon us to try to feel some of the pain of the Shechina that is still in exile after so many years. Chazal tell us Hashem was forced, kavayachol , to destroy His own home because of our sins, primarily sinat chinam . And we are still preventing Him from building it. The Chafetz Chaim writes in his sefer Shmirat Halashon in the name of Rishonim , if baseless hatred caused the destruction of the built Beit HaMikdash , surely it will not be rebuilt so long as the hatred continues. The sefer Aleh Ayin writes, when Yaakov Avinu wanted to reveal to his children the date of the Final Geula , he told them האספו, which means you must gather together and be united in order for it to take place. There are people who don't talk to each other because of monetary disputes or because one insulted the other. The Peleh Yoetz writes, whatever the reason for the hatred, it is still called baseless because Hashem is really the one who brings about everything. If we got insulted or lost money, it's because it was the will of Hashem for us. And it is Hashem's will that we don't hate anyone, even in our hearts. There are family members who don't speak to each other, lo alenu . Even children who refuse to talk to their parents, Rachmana letzlan . The Final Redemption is in our hands. No one should ever say, what is my forgiving going to help, there are still thousands of people who hate? First of all , we don't know the value of each person's deeds and secondly, we are not obligated to do the entire job ourselves, but have to do at least our part. If the only incentive in forgiving people and uprooting the hatred would be that we are doing the will of Hashem and enabling Him to bring the Geula , it would be more than enough. But there's more. Hashem loves when we make peace so much, He also gives it side rewards in this world as well. Rabbi Yitzchak Zilberstein told a story about a woman whose name is Rachel who had a good job working in a certain children's center. One day, her friend Rivka was pleading with her to get her a job in the same center. She acquiesced and Rivka got hired. A few months later, Rachel was doing construction on her home which was close to where she worked, and so, from time to time, she would leave work for a few minutes to make sure the construction was being done properly. On one occasion, the manager of the center came to speak to Rachel while she was on one of those quick visits. The manager asked Rivka, "Where is Rachel?" Rivka told her the truth. The manager became furious and, when Rachel came back, she fired her saying, "You can't just leave work whenever you want." When Rachel found out that Rivka told her where she was, she became livid. She yelled at her saying, "This is the thank you I get for getting you this job? Couldn't you just have said that I stepped out for a minute?" From that day on, Rachel stopped talking to Rivka. She couldn't forgive her, especially since she got fired at a time that she needed the money so much to pay for her construction. Some time later, Rachel was on a bus traveling from Bnei Brak to Elad with a friend, and Rivka was on that same bus. Rivka went over to her to say hello, but Rachel completely ignored her. Rachel's friend asked her who that person was and why she ignored her. Rachel then told her the story. The friend said, "Please, do me a favor. I have a sister who's married for sixteen years without children. I've heard so many stories about the power of blessing that a person receives when she forgives. Please forgive Rivka now and then ask Hashem to give my sister a child. Rachel said, "I'm sorry, I can't forgive her. I can't even look at her." But as the bus ride progressed, Rachel began to think about it more. She herself had a 27 year old son who was having an extremely hard time in shidduchim . She told her friend, "I'm going to go right now and forgive her and then, b'ezrat Hashem, I'll pray that your sister has a child and that my son gets married. Rachel went over to Rivka, and they made up right there on the spot. Rabbi Zilberstein paused the story and said he has heard many stories like this, but each one of them is so special because it shows how much Hashem loves when His children forgive each other and make up. Baruch Hashem, this time as well, the yeshuot were not delayed in coming, Rachel's son got engaged within the next few months, and her friend's sister made a Brit Milah for a healthy baby boy on the 3 rd day of Cheshvan, which was within a year of her forgiving, less than 2 years ago from today. Let us end the fighting. Do it because it is the will of Hashem and then, b'ezrat Hashem we'll be able to enjoy the rebuilding of the Beit HaMikdash . Amen .

Welcome to our new podcast series, where we'll explore everything you ever wanted to know about hair covering. We approach the topic from a new angle, giving you the inside scoop on how the halachos of Kisui Rosh developed, following the chain from the original sources in the Torah, through the texts of the Mishna, Gemara, Rishonim and Acharonim. In this introductory episode, we introduce Menucha Schwartz, our guest for this series and the genius behind the original Kisui Rosh course we launched three years ago. She talks about the process of researching and writing on this topic, we give an outline for the upcoming episodes and we talk about what we hope you, our audience, can gain from listening.  If you liked this series and want to take your learning to the next level by diving into the original sources for yourself, register for our upcoming course starting end of October: batshevalearningcenter.com/courses To purchase the course books to learn on your own or in a group, visit our online store here:  batshevalearningcenter.com/textbooks Follow us Instagram or join our WhatsApp group for more text-based Torah learning opportunities for women.

Source Sheet:  ⁠https://docs.google.com/document/d/1FN86253bMbOADfXwkyq53FtxOPagkpknBGDctZy7bdA/⁠ This episode continues our discussion of the Rishonim's "Most Interesting Man in the World," by focusing on the writings - both lost and found - of Rabbi Shmuel ibn Naghrila, known as Shmuel ha-Nagid. We talk some halakhic positions, his attitude towards the Geonim, and various aspects of his thought that is cited by later Rishonim and that can be discerned from his gorgeous poetry. For more sheets and other info check out ⁠⁠⁠⁠https://sites.google.com/view/rishonim⁠⁠⁠⁠ Do you want to send me some suggestions? Criticism or corrections? Comments or questions? Contact me at ⁠⁠⁠therishonim@gmail.com⁠⁠⁠

Source Sheet:  https://docs.google.com/document/d/1FN86253bMbOADfXwkyq53FtxOPagkpknBGDctZy7bdA/ This episode introduces the "Disney character" of the Rishonim, Rabbi Shmuel ibn Naghrila, known as Shmuel ha-Nagid. We explore his epic career through the lens of his own poetic compositions, talking about how he rose to the greatest social positions available at the time. How did this great religious scholar live so much of his life on the battlefield and in a Muslim royal court? For more sheets and other info check out ⁠⁠⁠https://sites.google.com/view/rishonim⁠⁠⁠ Do you want to send me some suggestions? Criticism or corrections? Comments or questions? Contact me at ⁠⁠therishonim@gmail.com⁠⁠

The Baal Shem Tov passed away on Shavuos in 1760, but the exact day of his passing and the time and manner of his burial have long been subjects of controversy and mystery. In this class, we explore this subject by learning about two major debates regarding yom tov burials that emerged during the Middle Ages. Through this journey, we aim to deepen our appreciation for the laws and values related to yom tov observance and the proper dignity afforded to those who have passed away. Yom Tov Burial: The Talmud, the Rishonim, and the Baal Shem Tov

Behar | When and Where? by Rav Yitzchak Etshalom Why is the end of Sefer Vayikra identified with Har Sinai?  The last three chapters of Vayikra are identified as being given by Hashem to Moshe בהר סיני  - which is typically understood to mean, in apposition to מאהל מועד, atop the mountain and, therefore, before the construction of the Mishkan. This presents a challenge to chronological sequencing of the Torah (מוקדם ומאוחר בתורה), since the first (presumably 24) chapters of Vayikra were given in the "Tent of Meeting". We explore the various approaches of the Midrash Halakha and the Rishonim in deciphering the text's identifying these passages as being given at Har Sinai - and then propose a theory which not only responds to their questions but also casts the narrative sequencing issue in a different light. Source sheet >>

0:00 Introducing Season 3 - R' Chaim and the 7 Masechtos 5:50 What are these Masechtas? 7:02 Maseches Gerim in Print 9:02 Why was't it published in 1714? 10:14 Chida & Maseches Gerim 11:30 Chida publishes Maseches Gerim 11:40 First Peirush Nachlas Yaakov 12;28 R' Avrohom Ben HaGra 13:13 Chida publishes second time with more material 13:55 First serious work on with these Masechtos 14:50 Are there other similar Masechtos? The Chida 18:14 -R' Avrohom ben HaGra and Gra about 7 Masechtos 21:10 First complete edition of 7 Masechthos 22:40 Vilna Shas publishes 7 Masechtos 23:18 Other works on 7 Masechtos 24:10 Hieger edition of 7 Masechtos 24:43 Mechon Talmud Yisraeli edition 26:25 Rishonim who had these works 27:17 Did Rambam have these works? How early are these works?

The Gemara in Masechet Shabbat (42) establishes a Halachic equation between hot liquid inside a Keli Rishon – the original utensil in which something was cooked – and hot liquid poured from a Keli Rishon (called "Iruy Keli Rishon"). Namely, as far as the laws of Shabbat are concerned, both liquid inside a Keli Rishon and liquid poured directly from a Keli Rishon have the capacity to "cook" a raw, solid food item. Whether a person places a raw food inside hot water in a pot or if he pours hot water directly from an urn or pot onto raw food, he has transgressed the Torah prohibition of cooking on Shabbat. The Rishonim (Medieval Halachic scholars) debate the question of whether or not this Halacha, equating liquid inside a Keli Rishon with liquids poured from a Keli Rishon, applies to pouring on liquids, as well. A number of Rishonim, including the Rashba, Ran and Rambam, rule leniently in this regard, and allow one to pour hot liquid directly from a Keli Rishon onto cold liquid. According to this view, it would be permissible to heat cold water on Shabbat by pouring hot water into it directly from an urn. Tosefot (Talmudic commentaries by the French and German scholars), however, forbid doing so unless one adds less hot water than the amount of cold water in the cup. In their view, one may add a small amount of hot water from a Keli Rishon into a larger amount of cold water, but it is forbidden to add a large amount of hot water into a smaller amount of cold water. The Shulhan Aruch accepts the lenient position, which allows pouring hot liquid from a Keli Rishon onto cold liquid under all circumstances. Many other authorities, however, including the Ben Ish Hai, Kaf Ha'haim, Rabbi Moshe Halevi and Hacham Ovadia Yosef, accept the stringent ruling of Tosefot. In their view, since we deal here with a potential Torah violation, we must concern ourselves with the stringent position. Therefore, one may not add hot liquid directly from a Keli Rishon onto cold liquid, unless the cold liquid will constitute the majority of the resultant mixture. The exception to this rule is a case where the liquid had been previously cooked, such as if one has a cup of hot tea or coffee that has cooled, and he wishes to add hot water. According to some views, liquid that has been cooked is no longer subject to the prohibition of cooking on Shabbat even after it has completely cooled. Therefore, this situation is one of a "Sefek Sefeka," or "double doubt." The first doubt is whether or not this liquid is subject to "cooking" in the Halachic sense at all, as it had already been cooked, and the second is whether or not pouring onto liquid from a Keli Rishon constitutes cooking. In such a case, then, one may be lenient and add even a significant amount of hot water from a Keli Rishon – such as an urn – into one's tea or coffee. If, however, the liquid in one's cup had never been previously cooked, he may add hot liquid only if the added hot liquid constitutes the minority of the mixture. Summary: One may not add hot liquid directly from a pot or an urn onto raw solid food. One may add hot liquid directly onto cold liquid if the cold liquid had previously been cooked (such as hot tea or coffee that has cooled), or if the amount of hot liquid added is less than the amount of cold liquid in the cup.

We said in the Hagaddah ״ UB'Moftim Zeh HaDam/ And with wonders,” this refers to Blood When the Torah describes one of the ways Hashem took us out of Mitzrayim with moftim , it's referring to Dam/Blood . The Rishonim ask why Dam would be singled out here if there were another nine Makot . What was so special about Dam that it's called Moftim ? The Ritva explains that with all the other Makot , once they started, they were basically the same throughout, but Dam was continuously changing back and forth. When the water went to the Mitzri , it was blood. When it went to the Jew, it was water. If a person wanted to see Emunah clearly with his own eyes, he could have taken a bottle of water f and handed it to the Mitzri, see it turn into blood, then take it back and see it turn into water, and so forth. That was Moftim . There were numerous miracles taking place constantly. Others explain that the reference to Dam here is not the Makah of Dam . It refers to when Moshe Rabbenu came to inform the Jews that Hashem was going to save them from Mitzrayim. Moshe asked Hashem, How could I prove it to them, and Hashem gave him signs to give over. First, he showed them the stick that turned into a snake( ub'otot zeh hamateh). Then he showed them that his hand could turn into Tzara'at (The Baal Haggadah did not want to mention that, out of kavod for the Tzadik ) Then came the Moftim , the Dam . Moshe Rabbenu took water out of the Nile, poured it onto the floor, and it turned into blood. Then the Jewish people believed. They believed that Hashem was going to save them, and this was the Emunah they needed to earn the zechut to be redeemed. And we praise Hashem now, what a Chessed!! Hashem could have said, If they don't believe, then I'm not going to help them . But instead, He gave them clear and open signs that He was there and that He would help them. He helped give them Emunah to enable them to be saved. Today as well, we are feeling Geula in the air. We hope that it's coming very soon. And Hashem, once again, is showing us that He's here with us. A couple of weeks ago, we were able to shoot down all those missiles, and with more statistics coming out, it's clear that it was an open miracle. The odds of such a thing happening are astronomical. Then on Erev Pesach , we saw another open miracle that was captured on video camera! Palestinian teenagers took a car and rammed into yeshiva boys standing on the corner of a street. The video clearly shows the boys flying up into the air and coming down. Being saved from that alone was a miracle, but it goes further. The Palestinians got out of the car with a gun, and tried to shoot them, but the gun got jammed. They kept trying and trying but each time the gun would not work. They got so flustered and all of their plans got foiled They were caught and the boys escaped with just a few scratches and a bit of a bloody nose. These are Nissim! Weapons were later found in their car, revealing the mass murders they were planning. Hashem saved us once again. These are open miracles that we're seeing with our own eyes. Hashem is showing us openly that He's here. The Shomer Yisrael is taking care of us and protecting us. We have to internalize this Emuna. Va'Yaamen HaAm. This was the zechut that they needed to leave Mitzrayim . And this is the zechut we need today. B'ezrat Hashem , we will take these Simanim and have full Emunah in Hashem and we will see the Geula Shelemah B'Karov Amen ! Moadim L'Simcha

How the different opinions re: בל יראה among Rishonim reflect different Jewish השקפות on the original Passover