Podcasts about Rishonim

Virtually all the Berachot that we are required to recite were introduced by the Sages. One notable exception is Birkat Ha'mazon – the obligation to recite a series of blessings after eating bread, which is explicitly mentioned by the Torah: "You shall eat and be satiated, and you shall bless Hashem your G-d…" (Debarim 8:10). According to some Rishonim, however, there is also another exception – Birkot Ha'Torah, the special blessing recited over Torah study each day. The Gemara (Berachot 21a) infers the obligation to recite a Beracha over the Torah from the verse in Parashat Haazinu (Debarim 32:3), "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." The Torah is comprised of the Names of Hashem; they are encoded in the text of the Torah. Thus, this verse means that when we learn the Torah – "calling" the Names of G-d – we must give praise to Hashem for granting us this precious gift. Indeed, the text of the blessing over the Torah includes a prayer that we and all our descendants should be "knowers of Your Name, and people who study Torah for its sake." By studying the Torah, we become "knowers" of Hashem's Name. Based on the Gemara's comment, the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) maintained that this Beracha constitutes a Torah obligation. Others, however, disagree. They explain the verse to mean that when we hear someone recite G-d's Name in a Beracha, we must respond "Amen." According to this view, the Gemara does not actually point to this verse as the source of the obligation of Birkot Ha'Torah, but rather it finds a subtle allusion in the Biblical text to a law enacted later by the Sages. This is the opinion of the Rambam, who does not include Birkot Ha'Torah in his list of Torah commands. The Shulhan Aruch appears to follow this view, ruling that if someone is uncertain whether or not he recited a required Beracha, he does not recite it – except in the case of Birkat Ha'mazon. Since Birkat Ha'mazon is required on the level of Torah obligation, we apply the rule of "Safek De'Orayta Le'humra" – that we must act stringently in a situation of uncertainty when a Torah law is at stake. The fact that the Shulhan Aruch mentions Birkat Ha'mazon as the only exception clearly indicates that this is the only Beracha mandated by the Torah, and he regarded Birkot Ha'Torah as a Rabbinic obligation, such that we act leniently in a situation of doubt. This inference is made by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who notes that others disagree, and follow the opinion that Birkot Ha'Torah is a Biblical requirement. Later scholars who embraced this position include the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), the Mor U'kesi'a (Rav Yaakov Emden, Germany, 1697-1776), the Yad Aharon (Rav Aharon Alfandari, d. 1774), the Hikreh Leb (Rav Raphael Yosef Hazan, 1741-1820), and the Sha'agat Aryeh (Rav Aryeh Leib Ginsburg, d. 1785). The Mishna Berura writes that given the large number of Aharonim (later scholars) who accept the view that Birkot Ha'Torah constitutes a Biblical obligation, it is difficult to rely on the lenient position in a case of uncertainty. As for the practical Halacha, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that although we follow the Shulhan Aruch's view, that Birkot Ha'Torah is required only by force of Rabbinic enactment, nevertheless, we must seek to satisfy the stringent view. Therefore, if one cannot remember whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind. This is the ruling accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) and Hacham Ovadia Yosef. Summary: If a person is unsure whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind.

The requirement to recite 100 Berachot each day refers to the period between sundown and sundown the following day. Hence, the Berachot recited in the evening count toward the next day's total with respect to this obligation. This gives rise to a number of interesting questions in situations where it is unclear how to classify a certain time-period. One such question involves Friday evenings in the summer, when many people recite Arbit and accept Shabbat early, before sundown (after the point of "Pelag Ha'minha"). Do those Berachot recited at Arbit – and the Berachot recited at the meal before sundown – count toward Friday's total of Berachot, since the sun has yet to set? Or, since one has accepted Shabbat, do these Berachot count toward the next day's number? Hacham Ovadia Yosef answered this question based on a ruling of the Taz (Rav David Segal, Poland, 1586-1667) regarding one who prayed Arbit early, before sundown, on the night of Shemini Aseret. In the case of Shemini Aseret, the day before this Yom Tob is Hoshana Rabba, the final day of Sukkot. Therefore, when one accepts Yom Tob early, before sundown, he faces the question of whether the time that remains until sundown is considered Sukkot or Shemini Aseret. In Israel, where people do not eat in the Sukka on Shemini Aseret, this question determines whether the individual must eat in the Sukka, because the sun has yet to set on the final day of Sukkot, or if he may eat inside his home, since he has already accepted Shemini Aseret, such that Sukkot has already ended. The Taz ruled that once the person recited Arbit, he has ushered in the new Halachic day, and so in this case, the individual does not need to eat in the Sukka. Hacham Ovadia accepts this ruling, and thus concludes that by the same token, one who accepts Shabbat early has transitioned to the next day, Shabbat, and all the Berachot he recites count toward Shabbat's total of Berachot, even though the sun is still out. This principle applies in the converse in the case of a Se'uda Shelishit meal that is eaten late in the afternoon on Shabbat, and continues after dark. Since the person has in effect extended Shabbat past sunset, the Berachot of Birkat Ha'mazon that he recites after dark still count toward Shabbat's total, as this period is still considered Shabbat. (However, if one recites Arbit during Se'uda Shelishit, then he has begun the new day, and thus the Berachot he recites subsequently during Birkat Ha'mazon will count toward Sunday's total.) This becomes especially important when we consider the difficulty entailed in reaching the total of 100 Berachot on Shabbat, when the Amida consists of only seven blessings (as opposed to the weekday Amida, which consists of 19 Berachot). Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) disagreed. He maintained that the obligation of 100 daily Berachot refers to the period from sunset to sunset, even if one accepts Shabbat before sunset or extends Shabbat past sunset. In his view, all the Berachot recited before sunset count toward the previous day's total, whereas the Berachot recited after sunset count toward the new day's total. (This poses a challenge for those who accept Shabbat early, as the Berachot of Arbit are not counted toward the required 100 Berachot of Shabbat.) In any event, we follow Hacham Ovadia's opinion, that if one accepts Shabbat early or extends Shabbat past sundown, the Berachot count toward Shabbat's total. Does this apply also on weekdays? If a person recites Arbit before sundown on a weekday during the summer, do the Berachot recited at Arbit, and Berachot recited subsequently, before sunset, count toward that day's number of Berachot, or the next day's total? This question seems to hinge on a debate among the Rishonim concerning the case of a woman who performed the Hefsek Tahara inspection (which establishes the cessation of bleeding, so she can begin the "seven clean days") after reciting Arbit. This inspection must be performed during the day, and the question thus becomes whether it is valid if was done before sundown but after the woman recited Arbit. The Terumat Ha'deshen (Rav Yisrael Isserlein, 1390-1460) maintained that once a person recites Arbit, even before sundown, he has begun Halachic nighttime, and thus the woman in this case has already begun the night, when it is too late to perform the Hefsek Tahara. By contrast, the Maharil (Rav Yaakob Moelin, Germany, 1365-1427) ruled that the recitation of Arbit does not affect the status of the time that remains until sunset, and it is still considered daytime. Therefore, the woman may still perform a Hefsek Tahara even after reciting Arbit, as long as the sun has not set. Hacham Ovadia Yosef, in his Taharat Ha'bayit, follows the Maharil's position, that a woman may perform a Hefsek Tahara after she recited Arbit if the sun has not set. We would thus seemingly assume that with regard to the obligation of 100 daily Berachot, too, reciting Arbit before sundown on a weekday does not mark the onset of nighttime, and thus the Berachot recited count toward that day's number of Berachot. A similar question arises in the case of a person who, for whatever reason, did not put on Tefillin all day, and recited Arbit before sundown. The Shulhan Aruch – seemingly following the opinion of the Terumat Ha'deshen – rules that this individual can no longer put on Tefillin, because by reciting Arbit he has begun the nighttime, when Tefillin are not worn. Hacham Ovadia, however, writes that the person can still put on Tefillin, since the sun had not set. Returning to the issue of the 100 daily Berachot, it would seem that according to the Shulhan Aruch, the Berachot recited during Arbit before sundown count toward the next day's total, whereas according to Hacham Ovadia, they count toward the previous day's total. Given the different opinions, this issue remains unresolved, and we cannot ascertain the status of Berachot recited after a person recited Arbit before sundown. Summary: If a person begins Shabbat early, before sundown, the Berachot he recites during Arbit and after Arbit count toward his number of blessings recited on Shabbat with respect to the obligation of 100 daily blessings, even though the sun has not yet. Likewise, if one extends Se'uda Shelishit past sundown, the Berachot of Birkat Ha'mazon count towards Shabbat's total, since he has yet to end Shabbat. On weekdays, however, if one recites Arbit before sundown, it is unclear whether those Berachot – and the Berachot recited after Arbit, before sundown – count toward the previous day's total, or the next day's total.

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

It is well known that if a person begins reciting a Beracha that is not required, and he realizes his mistake after reciting the words "Baruch Ata Hashem," he has the possibility of avoiding an accidental utterance of Hashem's Name in vain. He can do this by immediately reciting the words "Lamedeni Hukecha," which has the effect of turning his words into a Biblical verse. The phrase "Baruch Ata Hashem Lamedeni Hukecha" is a verse in Tehillim (119:12), and so by adding the words "Lamedeni Hukecha," one transforms his recitation of "Baruch Ata Hashem" into the first words of a verse, such that he is not considered to have recited Hashem's Name in vain. One common case is when a person recites a Beracha over food during a meal, forgetting that he had recited "Ha'mosi" over bread and thus does not need to recite a Beracha over the various foods eaten during the meal. If he began reciting a Beracha, and after saying "Baruch Ata Hashem" he realized his mistake, he should quickly add the words "Lamedeni Hukecha." Less known, however, is the option that one has even if he realized his mistake later, after he already recited the words "Elokenu Melech Ha'olam." At this point, of course, it is too late to turn his mistakenly-recited words into a verse from the Tanach. What he can do, however, is to recite a Beracha which, although we do not customarily recite, some Rishonim (early Medieval scholars) had the practice of reciting. The Bet Yosef brings that some earlier Rabbis would include in the Birkot Ha'shahar (morning blessings) a number of Berachot which do not appear in other sources. For example, some recited a Beracha "Baruch Ata Hashem…Magbi'ah Shefalim," praising Hashem for raising the downtrodden. Another Beracha that some Rabbis recited was "Baruch Ata Hashem…Somech Nofelim," praising Hashem for supporting those who are falling. The Bet Yosef disapproves of this practice, despite the fact that these Berachot were included in several editions of the Siddur in Spain. He notes that these Berachot are mentioned nowhere in the Talmud, and we do not have the authority to introduce our own Berachot. However, the Mishmeret Shalom writes that the fact that some early Rabbis advocated for the recitation of these Berachot allows a person the opportunity to avoid a mistaken recitation of Hashem's Name in vain if he had begun reciting an unwarranted Beracha. If a person realized after reciting the words "Baruch Ata Hashem Elokenu Melech Ha'olam" that his Beracha is not needed, he should immediately recite the words "Magbi'ah Shefalim" or "Somech Nofelim." This way, at least according to some Rabbis, he had recited a legitimate Beracha, and has not recited G-d's Name in vain. Summary: If a person began reciting a Beracha, and after saying the words "Baruch Ata Hashem" he realizes that the Beracha is not warranted, he should immediately say "Lamedeni Hukecha," so he will be considered to have recited a verse, instead of having recited G-d's Name in vain. If he realized his mistake only after he said "…Elokenu Melech Ha'olam," he should immediately add the words "Magbi'ah Shefalim" or "Somech Nofelim," as these are Berachot which some Rabbis had the practice of reciting each day. Although we do not follow this custom, it is preferable to add these words in this case so that at least according to these Rabbis, the person has recited a legitimate Beracha and has not recited G-d's Name in vain.

Devarim | Birkat HaMazon: Sources and Development (2), by Rav Yitzchak Etshalom Following up from our last shiur, we investigate several observations and proposals made by the Rishonim to discover how Birkat haMazon may have evolved over time. One key question that we address is how all 3 ברכות (at least!) are דאורייתא, if, as some Rishonim suggest, they weren't said at all for a significant period. Source sheet >>

Have any questions, insights, or feedback? Send me a text!Length of article: 2 pagesLength of audio: 7 minutes 4 secondsSynopsis: This is the audio version of the 2-page article I wrote and published on rabbischneeweiss.substack.com/ on 8/14/25, titled: Eikev: Slowing the Conquest ... For Animals? The Torah gives a bizarre reason for the slow conquest of Canaan. Two contrary explanations given by Rishonim shed light on how Hashem operates.-----This week's Torah Content has been sponsored by me, with gratitude to whoever left the mysterious “Rabbi Schneeweiss” envelope in my mailbox earlier this summer. Since I don't know who you are, I can't thank you directly, so this is the best I can do. Your contribution will definitely go toward the two-word cause you printed on the inner envelope. My talmidim and I thank you for your generosity!-----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/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: 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

We are to begin our day, each day of our lives, by expressing our gratitude to Hashem for all the blessings He has granted us. Immediately upon awakening, we recite "Modeh Ani," thanking Hashem for restoring our souls, and we are then required to recite a series of Berachot known as "Birkot Ha'shahar" – the morning blessings. These Berachot thank Hashem for our ability to open our eyes to see, the ability to get out of bed and walk, and other basic functions of the body. They also thank Hashem for spiritual blessings, such as His having chosen us and given us the Torah. As parents, we know how much it means when a child expresses gratitude. The more our children acknowledge what we do for them and thank us, the more we want to do for them. But when children act ungratefully, and do not thank their parents, the parents will be less inclined to give them what they want. We are Hashem's children, and we owe Him an enormous debt of gratitude for the countless blessings He gives us each day, starting with life itself. The more we thank Him for the blessings we have received, the more He will continue blessing us. We therefore thank Hashem each morning for some of the precious gifts that He has given us. Rav Natrunai Gaon (9 th century, Babylonia) traces the origins of the Birkot Ha'shahar to the obligation to recite one hundred Berachot each day. This obligation was taught as a "Halacha Le'Moshe Mi'Sinai" – a law that Moshe heard at Mount Sinai and has since been transmitted orally from one generation to the next. In ancient times, there were no fixed Berachot, and everyone was expected to recite Berachot on his own, until reaching a total of one hundred each day. However, without a fixed text of Berachot, and without specific Berachot required at certain times and on certain occasions, people became lax, and failed to recite the obligatory one hundred Berachot. In fact, the Midrash relates that when a devastating plague ravaged the Jewish Nation during the time of King David, killing one hundred people a day, King David determined that this was caused by the people's failure to fulfill this obligation of reciting one hundred Berachot every day. He therefore issued an edict to ensure that people recite the required number of Berachot, and the plague suddenly stopped. Still, this obligation was not always fulfilled. Therefore, the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), a group of scholars and prophets that was formed at the beginning of the Second Commonwealth, established fixed Berachot that we are required to recite every day, thus ensuring that we recite one hundred blessings over the course of the day. Included in these Berachot are the eighteen Birkot Ha'shahar that we must recite each morning. Indeed, the Shulhan Aruch discusses the Birkot Ha'shahar in the same Siman (chapter) in which he mentions the obligation to recite one hundred Berachot each day – indicating that, as Rav Natrunai Gaon explained, the Birkot Ha'shahar are related to this obligation. They were instituted to help ensure that a person recites the required amount of Berachot every day. As mentioned earlier, underlying the requirement of Birkot Ha'shahar is our debt of gratitude to Hashem. Not surprisingly, we find a close connection between the obligation to recite one hundred Berachot each day and the concept of gratitude. First, the 100 th chapter of Tehillim is the chapter "Mizmor Le'toda" – the song which was sung to express gratitude to Hashem, thus establishing an association between the number 100 and gratitude. And, the first two letters of the word "Modim" ("We thank") are Mem and Vav, which together in Gematria equal 46 – the Siman in the Shulhan Aruch that speaks of the obligation of one hundred Berachot. We might wonder, why is it necessary to recite these Berachot each and every day? Why does it not suffice for us to occasionally praise and thank Hashem for all He gives us and does for us? An important answer to this question is offered by the Rashba (Rav Shlomo Ben Aderet, Barcelona, Spain, 1235-1310). He writes that every morning, we must see ourselves as born anew. As the verse says (Echa 3:23), "Hadashim La'bekarim, Rabba Emunatecha" – G-d performs great kindnesses for us each and every morning by restoring our consciousness, by giving us a new day, showing us His trust in our capacity to achieve and accomplish. Yesterday's blessings do not suffice today, because today we have been created anew, and so we must express gratitude to G-d anew. The Berachot that comprise Birkot Ha'shahar thank Hashem for many things – such as our vision, our ability to stand up straight and walk, our clothing, our having been chosen by Hashem – but does not appear to be exhaustive. Rav Haim Palachi (Turkey, 1788-1868) raised the question of why the Sages did not institute a Beracha thanking Hashem for the ability to speak. It goes without saying that the faculty of speech is one of the human being's most important capabilities. In fact, the Torah says that when G-d created Adam, He infused within Him "Nishmat Haim" – "a living soul" (Bereshit 2:7), and Targum Onkelos translates this expression to mean "Ru'ah Memalela" – "a spirit that speaks." The power of speech can be said to be our defining characteristic, the quality that distinguishes the human being from other creatures in the animal kingdom. Why, then, do we not have a special blessing thanking Hashem for this most precious gift? An answer to this question appears in the work Petah Ha'debir by Rav Binyamin Pontremoli (Turkey, d. 1784). He notes the aforementioned verse, and Onkelos' translation, which teaches us that the faculty of speech is a function of the Neshama, the human soul. Now the Sages instituted as one of the Birkot Ha'shahar a special Beracha thanking Hashem for the soul which He has given us – the blessing of "Elokai Neshama." Hence, as the ability to speak stems from the Neshama, this Beracha which thanks Hashem for giving us our soul also thanks Hashem for the power of speech. (It would thus seem that if parents have a child who, G-d forbid, is not developing the ability to speak, or struggles with speech issues, they should have special intention when reciting the Beracha of "Elokai Neshama," and have in mind the child's soul through which they wish that he develop the faculty of speech.) Moreover, Rav David Abudarham (Spain, 14 th century), in explaining the Beracha of "Elokai Neshama," cites the verse in Tehillim (115:17), "Lo Ha'metim Yehalelu Y-ah" – "It is not the dead that will praise G-d." Once a person's soul is taken, he is no longer able to express Hashem's praises. Rav Abudarham notes the implication of this verse that the primary purpose of speech is to praise G-d. (This is indicated in the text of "Elokai Neshama," in which we say, "As long as the soul is within me, I give thanks before You…") Accordingly, it stands to reason that when we recite "Elokai Neshama" and give thanks to Hashem for giving us a soul, this includes an expression of gratitude for our ability to speak. A second answer to this question was offered by Rav Shmuel Alexander Unsdorfer (1920-2002), who explained that we express gratitude for the faculty of speech by reciting Birkat Ha'Torah – the blessing over Torah learning. The Misva of learning Torah includes the obligation to speak words of Torah and to transmit them to others, and so when we thank Hashem for this precious Misva, we automatically thank Him also for the gift of speech. A different question was asked regarding the omission of the faculty of hearing from the Birkot Ha'shahar. Clearly, our hearing is exceedingly important. In fact, if somebody injured another person and caused him to lose his hearing, he must pay compensation for the damages. Why, then, is this capability not included in our morning blessings? One answer given is that the ability to hear is included in the Beracha of "Ha'noten La'sechvi Bina Le'havhin Ben Yom U'ben Layla" – thanking Hashem for granting the rooster the knowledge to crow in the morning, thus waking people up. Of course, the rooster's crow is effective in waking people only because of the ability to hear, and so this Beracha implicitly expresses gratitude for the sense of hearing. Another answer is that the morning blessings thank Hashem only for those abilities which we lost, as it were, during the night when we slept, and were restored in the morning. Thus, for example, we thank Hashem for restoring our vision after our eyes were closed throughout the night, and for allowing us to get out of bed, stand upright and walk, after we spent the night lying down. Our sense of hearing, however, is unaffected by sleep; we can still hear while sleeping, and so this capability is not included in Birkot Ha'shahar. (Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Mi'kavse'el, cites a Rabbi who wanted to apply this theory to explain why we do not recite a Beracha over the ability to speak. This Rabbi noted that some people talk in their sleep, and so this capability is not technically "lost" at night, such that we should give thanks for it when we wake up in the morning. The Ben Ish Hai dismissed this answer, noting that some people sleepwalk, and yet we still recite each morning the Beracha of "Ha'mechin Mis'adeh Gaber," thanking Hashem for the ability to walk. One might, however, distinguish between talking in one's sleep and sleepwalking, as a person who sleepwalks is not actually sleeping as he walks, whereas those who talk in their sleep really are still asleep and have not woken up to talk.) The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that he once met an exceptionally pious individual who recited additional blessings each morning, thanking Hashem for each and every part of the body, and the Sefer Hasidim expressed great admiration for this practice. He noted the verse in Tehillim (84:3), "Libi U'bsari Yeranenu El Kel Hai" – "My heart and my flesh shall sing praise to the living G-d" – implying that each and every part of the body which functions properly is a sufficient reason to give praise to Hashem. A different verse in Tehillim (35:10) states, "Kol Asmotai Tomarna, Hashem Mi Kamocha" – "All my bones shall declare: G-d, who is like you?" Indeed, it is worthwhile to express our gratitude to the Almighty for each and every limb and organ in the body. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his commentary to Sefer Hasidim, asserts that this righteous man could not have actually recited additional Berachot, for a Beracha that was not instituted by the Sages constitutes a Beracha Le'batala – a Beracha recited in vain, which is forbidden. Undoubtedly, this man expressed his gratitude to Hashem for all his working body parts without reciting formal Berachot. By contrast, Rav Meir Mazuz (1945-2025) suggested that this righteous man followed the opinion that one is permitted to create his own Beracha to give praise to Hashem. In any event, the truth is that we do not need additional Berachot – formal or informal – to express our gratitude to Hashem for everything in our body that works properly. The Tur (Rabbenu Yaakov Ben Asher, Spain, 1270-1340) notes that in the Beracha of "Asher Yasar," which one recites after using the restroom, we say that Hashem created "Halulim Halulim" (hollow spaces in the body). The Gematria of the word "Halulim," the Tur observes, is 124, and we recite this word twice, for a total of 248 – the number of limbs and organs in a person's body. This expression, then, alludes to all our body parts. Thus, when we recite "Asher Yasar," we give thanks to Hashem not only for the wondrous ability to eliminate the waste from our body, but also for each and every body part. The Rishonim (Medieval scholars) debate the question of whether a person recites a Beracha that is not applicable to him, because he unfortunately does not have the ability for which that Beracha gives thanks. For example, does a blind person recite the Beracha of "Poke'ah Ivrim," in which we thank Hashem for the gift of vision? The Rambam (Hilchot Tefila 7:7-8) writes explicitly that a person recites each of these Berachot only after performing the action referred to by that Beracha. For example, after standing upright, one recites the Beracha of "Zokef Kefufim" ("Who makes the bent upright"), and after getting dressed, one recites the Beracha of "Malbish Arumim" ("Who clothes the naked"). The Rambam writes that if, for whatever reason, a person did not experience that which a given Beracha speaks of, then he does not recite that Beracha. In the Rambam's opinion, the Birkot Ha'shahar resemble the Berachot recited over food, which one recites only when eating. By the same token, one recites each of the morning blessings only after receiving the benefit for which each blessing gives praise. The Shulhan Aruch follows this opinion. By contrast, the Kolbo (anonymous work from the period of the Rishonim), citing several of the Geonim, writes that every person recites all the Birkot Ha'shahar, regardless of whether or not he personally experiences these phenomena. According to this opinion, the morning blessings express gratitude not for one's personal experience, but rather for the general phenomena mentioned by these Berachot. Even if one is not, Heaven forbid, able to see, for example, he still recites the Beracha of "Poke'ah Ivrim" to praise Hashem for the phenomenon of vision. Common practice follows this view of the Kolbo. One of the interesting questions asked regarding the Birkot Ha'shahar relates to the Halachic principle that applies in situations of a "Beracha Semucha La'haveratah" – a Beracha which is recited immediately following another Beracha. Normally, when a Beracha is recited right after another Beracha, it does not begin with the word "Baruch." Thus, for example, the text of Birkat Ha'mazon consists of four Berachot recited in immediate succession of one another, and thus only the first Beracha begins with "Baruch." The three subsequent Berachot are covered, so-to-speak, by the "Baruch" which begins the first Beracha, and so they do not require the introductory word "Baruch." In the Amida prayer, too, only the first Beracha begins with the word "Baruch," whereas all the subsequent Berachot do not, because they are recited immediately after the first Beracha. When it comes to Birkot Ha'shahar, however, the blessings all begin with the word "Baruch," despite the fact that they are recited as a series of Berachot, one right after the other. Tosafot in Masechet Berachot (46) offer two answers. First, they explain, unlike the blessings of Birkat Ha'mazon and the Amida, the blessings of Birkot Ha'shahar were not instituted as a series of Berachot. The Sages did not require reciting them together in a particular sequence. As we saw, the Rambam maintained that one recites each Beracha as he experiences the phenomenon referred to by each Beracha, and the Rambam writes explicitly that there is no set order for these Berachot. The rule of "Beracha Semucha La'haveratah," Tosafot write, applies only to a series of Berachot which were instituted to be recited together in a particular order, and so it does not apply to Birkot Ha'shahar. Secondly, Tosafot suggest, this rule applies only to relatively lengthy Berachot, such as the Berachot of Birkat Ha'mazon and the Amida. The Birkot Ha'shahar, however, are very brief, and thus they require the introduction of "Baruch Ata Hashem." A person should not unnecessarily get involved in other matters before reciting the Birkot Ha'shahar. Ideally, the Hesed La'alafim (Rav Eliezer Papo, 1785-1827) writes, the first words that come out of a person's mouth in the morning should be words of praise and gratitude to Hashem. One should not write text messages, make phone calls and the like before reciting the morning blessings. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) warns that according to the Kabbalah, unnecessarily delaying the recitation of Birkot Ha'shahar has the effect of allowing the Kelipot (negative spiritual energies) access to the person's soul, which can cause great harm. One should not be doing anything else while reciting a Beracha. This applies not only to Birkot Ha'shahar, but to all blessings that we recite. The Ben Ish Hai writes that "Lo Tiheyeh Ka'zot Be'Yisrael" – it should never happen that a Jew recites a Beracha while being involved in some other activity. And the Ben Ish Hai laments the fact that many people make this mistake. One common example is Netilat Yadayim – many people mistakenly recite the Beracha while drying their hands. One must ensure not to begin reciting the Beracha of "Al Netilat Yadayim" until after he finished drying his hands. Another common mistake is people reciting Birkot Ha'shahar while rushing to get to shul. This is improper. One should recite a Beracha while standing in place and doing nothing else, focusing his attention fully on the Beracha. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667) writes that one who recites a Beracha while performing other activities is included in the Torah's harsh warnings against serving Hashem "Be'keri" – in a casual, haphazard manner, without focus and attentiveness. Rav Chaim Brim (1922-2002) tells that he once went to visit Rav Moshe Yehoshua Landau in the middle of the night. Rav Landau was in the restroom when he arrived, and so he waited. When Rav Landau came out, he recited the Beracha of "Asher Yasar" without realizing that he was being watched. Rav Brim said that at 2am, without realizing that anyone was around, Rav Landau recited "Asher Yasar" with greater concentration and emotion than most people have while reciting Ne'ila in the synagogue on Yom Kippur. We start our day by thanking Hashem for all the great blessings He has granted us. I had the occasion during my trips to Israel to visit Israeli soldiers who, unfortunately, sustained injuries that necessitated the amputation of limbs. They do not have the ability that the rest of having to easily get out of bed and move about. We need to appreciate these great blessings that Hashem gives us anew each morning, and try, as much as possible, to recite the Berachot with thought and concentration, truly appreciating all that Hashem does for us.

Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

In this episode, we begin exploring Siman 317, focusing on the melacha (forbidden labor) of tying knots on Shabbat. The discussion centers around three halachic categories of knots—biblically prohibited, rabbinically prohibited, and permitted—and analyzes the key distinctions between them. We delve into whether a knot must be permanent or professionally tied to be forbidden, examine classic cases like tying camels or ships, and review disputes among the Rishonim and Acharonim, including the Rif, Rambam, Rashi, and Rema. Practical guidance is offered on when tying is permissible, especially regarding duration and intent to untie. 

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurMoshe and Aharon as his priests, and Shmuel as his call—all called by his name” Was Moshe a priest? Rashi, emphatically, explains that Moshe was a “zar” (stranger/outsider). Yet Tosafot open the door to a turbulent debate among Tannaim, Amoraim, and even among Rishonim about Moshe's status.What lies behind Rashi's words?We'll delve deeply into Rashi and Tosafot here, and finish with a surprising insight into the question—why didn't Moshe enter the Land of Israel?Gefet Ep 186Tosfot Avodah Zarah 34Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

This episode explores the halachic permissibility of killing or trapping animals on Shabbat, especially when they pose a danger. We focus on distinctions between life-threatening and non-lethal threats, and how intention affects the rulings. The discussion includes sources from the Shulchan Aruch, Mishnah Berurah, and views of the Rambam and other Rishonim. We also touch on related topics like treading on insects and handling spit on the ground during Shabbat.

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.

Join us in Jerusalem for Ohr Samayach's Inaugural Yarchei Kallah event from July 7th to 9th, 2024! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ---------------------------------------------------- Episode dedicated by Harold and Gilla Saltzman in appreciation for the Torah  learned from Rav Breitowitz over the years. Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Q&A Timestamps 30 April 00:48 - Can a Jew go somewhere without sunset and sunrise such as the Arctic circle?   05:58 - The scientists say that the universe will end. Is there such an idea in Torah thought?   09:13 - Is it a Jewish concept to attach sentimental value to physical items?   12:43 - If you cross the international date line to the previous day would you daven again?   25:23 - How would you deal with someone who attacks Orthodox Judaism based on the behaviour of Jews?   28:40 - Does Judaism require that we look at the Torah as historical fact?   36:00 - What would be the status in Kashrus of something cooked entirely by a robot?   38:23 - Does putting one's finger in his ear, nose or mouth require cleaning his hands before learning?   41:13 - And what about socks?   42:12 - What does it mean when Rishonim say L'Halacha v'Lo L'Maaseh?   46:23 - How do we understand refining oneself for a self-serving purpose?   53:25 - What if someone is an atheist based on trauma?   55:23 - Is one's consciousness and his neshama the same?   56:20 - Should one be able to identify what mitzvah he is doing at each moment?   01:03:58 - Rambam says we should look at the maasim of Hashem to bring us to awe and love of Him. Does that mean we should study science?   01:08:53 - What is the best way to make use of the Omer period to prepare for Kabbolos HaTorah?   01:12:11 - Why do we discuss the difference between Magen Avraham and Gra for Sof Zman Krias Shema but not by Sof Zman Tefillah? Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

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

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

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.

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

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.

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