Podcasts about shehakol

The Magen Avraham disagrees with the Rama's understanding that the Bracha is downgraded to SheHaKol when the Tafel is consumed before the Ikar.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Hilchos Brachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

We discuss when we have foods that demand HaEitz and SheHaKol or HaAdama and SheHaKol, and which Bracha should go first.

103 [1.26] Kitzur Shulchan Aruch Yomi 52:1-7 [Ha'Eitz Ha'adamah. Shehakol. Fruits & Veggies, Mushrooms]

100 [1.23] Kitzur Yomi: 50-11:51-1 [Changing Locations When Eating. Leaving People At Table. One Shehakol Does Not Work For Everything. Beracha Achrona]

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

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

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Birchas Hapairos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

1) Why do we say Hodu before Boruch sheOmar, unlike Nusach Ashkenaz? 2) I'm behind the minyan, saying Pesukei deZimra, and the Chazan and the congregation are saying the 13 Midos. Do I join in? 3) Cartons of fruit juice usually have a seal that gets torn open when twisting the cap to open. May these be opened on Shabbos? 4) I put up a property for sale and I have a buyer – whose purchase is contingent upon the sale of his current dwelling. Meanwhile another buyer has offered a much higher price. Is it immoral to drop the first buyer? 5) In Tehillim 76:3 should the word סוכו have one Vov or two? 6) What is the purpose of the Chazan's repetition of the Shmoine Esrei? 7) Why does the brocho Shehakol not include the word בורא, as in most brochos that are said over food? 8) A rare edition of the Alter Rebbe's Sidur (Vilna 5673; 1913).

When Does Speaking Between the Arm and Head Tefillin Require Repeating the Beracha? A fundamental rule in Halacha is that one should not interrupt between related stages of a single Misva. With regard to Tefillin, once a person recites the Beracha of "Lehani'ah Tefillin" and places the Shel Yad , he must immediately proceed to place the Shel Rosh , without any interruptions in between. Any unnecessary pause—especially speech —is considered a Hefsek (interruption), and in certain cases, it invalidates the initial Beracha. This is the ruling of Maran in the Shulhan Aruch (O.H. 25:9), which states: "One should not speak between the donning of the Shel Yad and the Shel Rosh. If he did speak, he must recite another Beracha on the Shel Rosh." This ruling is rooted in the Gemara (Menahot 36a), which teaches that both Tefillin are part of one extended Misva. The Beracha on the Shel Yad is intended to cover both the arm and head Tefillin —provided no interruption occurs. Speaking, therefore, severs this connection and requires a new Beracha. What Type of Speech Counts as an Interruption? Not all speech is treated equally. Halacha distinguishes between: Speech unrelated to the Misva (e.g., "How are you today?" or "Did the Yankees win?") — This is considered a clear Hefsek. One must repeat the Beracha , saying "Al Misvat Tefillin" before placing the Shel Rosh. Speech related to the Misva (e.g., "Pass me my Tefillin Shel Rosh," or "I need to adjust the knot") — This is discouraged , but it is not considered a full interruption. A new Beracha is not required , though one should avoid such speech whenever possible. The Ben Ish Hai (Parashat Vayera, 7) writes strongly against any talking, even related to the Misva, and encourages placing both Tefillin with total focus and silence. Nonetheless, he rules that speech about the Tefillin does not invalidate the Beracha. The Mishna Berura (25:36) clarifies that even a brief word or short phrase—if not directly related to Tefillin—is sufficient to be called a Hefsek and require a new Beracha. What About Gestures, Movement, or Sounds? Actions such as gesturing, nodding, or pointing are not considered interruptions , since the mouth remains silent and the Beracha is not disconnected from the Misva. Similarly, clearing the throat or making an involuntary sound does not constitute a Hefsek. Even so, some opinions advise avoiding all forms of distraction—verbal or physical—between Shel Yad and Shel Rosh in order to maintain the full sanctity of the process. What If One Began Another Beracha by Mistake? Another case that often arises is when someone begins saying a Beracha by habit or mistake. For example, after placing the Shel Yad, he begins, "Baruch Ata…," thinking he needs to recite a Beracha before the Shel Rosh. If he says "Baruch Ata…" but stops before saying Hashem's Name , he should immediately stop and not complete the Beracha . This is not considered a Hefsek. If he says "Baruch Ata Hashem…" but realizes the mistake mid-sentence, he should conclude the phrase with "Lamdeni Hukecha" , a verse from Tehillim (119:12), which turns the phrase into a pasuk and avoids a Beracha Levatala. If he completes a full, unrelated Beracha—such as "Shehakol" or "Asher Yasar" —he has certainly interrupted and must repeat the Beracha for Tefillin . This case is discussed in the Ben Ish Hai and the Mishna Berura , and the solution of "Lamdeni Hukecha" is accepted by both Ashkenazim and Sephardim. Summary: No speech is allowed between Tefillin Shel Yad and Shel Rosh. If one speaks unrelated words , he must repeat the Beracha , saying "Al Misvat Tefillin" for the Shel Rosh. If the speech is related to the Misva , no new Beracha is needed, but it is still discouraged. Gestures or movements are not considered interruptions. If one starts a Beracha by mistake , he should either stop immediately or redirect it to a pasuk if Hashem's Name was already mentioned. Remaining silent between the two Tefillin ensures a smooth and spiritually complete fulfillment of this daily Misva.

We discuss when we say SheHaKol versus when we suggest that someone wash when dealing with a doubt regarding Brachot.

Hilchos Berachos Series # 11 - The Beracha of Shehakol 07/25/2016

We continue to discuss a case of eating something that requires a Borei Pri HaAdama and having in mind to exempt something that requires a Borei Pri HaEitz and a case of eating something that requires a SheHaKol and having in mind to exempt something that requires a Borei Pri HaAdama.

Ha'adamah on broth??! What bracha on olive oil?! Lamp oil in Morocco!!! Halachot of Brachot for Kriat HaTorah Torah Learning Q&A!!! Shehakol on Garinim story

A seller of wine selling a cellar of wine - where the difference between a barrel vs. the stock carries real implications for the shift from wine to vinegar being an issue for the sale. Also, when wine is sold in a store, the blessing over it should be the one for wine (Borei Pri HaGefen). But there is a risk of the wine becoming vinegar - and when it's turning, or turned, it should get the more generic "Shehakol" blessing.

More on wine that may have become vinegar - this case, in a barrel from which terumot and ma'aserot may have been taken. Does the barrel turn from the top or from the bottom? What if the liquid smells of vinegar, but tastes of wine? How to determine thee time of the turning? Also, more on the suitable use of the generic "Shehakol" blessing, as compared to "Borei Pri HaGefen" blessing - for various beverages.

Hilchot Tefilah part 41: Ha'adamah on broth??! What bracha on olive oil?! Lamp oil in Morocco!!! Halachot of Brachot for Kriat HaTorah!? Torah Learning Q&A!!! Shehakol on Garinim story !!

If someone said Shehakol on a smell

The beracha on sushi, Mezonot or Shehakol?

We continue the examination of the shehakol bracha and plant derivatives that take that bracha. We also look at spoiled wine and the point at which it loses it's special bracha.

We examine different types of food that take the bracha of shehakol.

'Mezonos or Shehakol'

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: Motzei Shabbos Terumo, 8:30 - 9:30 PM (#21) 1) In this week's Sedra we read about the Oron and the Kapores (cover), their joint height being 10 tefochim. This is used as a source for the walls of a Reshus haYochid having a minimum height of 10 tefochim. But, since the place of the Oron is in the Kodesh haKodoshim, then it is in a Reshus haYochid – which has no upper limit?[1] 2) Someone pointed out to me that in Shacharis of Shabbos we say כליל תפארת בראשו נתת לו, whereas in many other Sidurim the word לו isn't included. [2] 3) As Chazan, during Chazaras HaShatz I began coughing and couldn't clear my throat. If I'm unable to continue without some water, should I: a) pause between Brachos, say Shehakol, and drink; b) step aside and let someone else finish Chazaras HaShatz?[3] 4) What changes made to a coin would render it no longer Muktza?[4] 5) What about a dollar from the Rebbe זי"ע? 6) I am accustomed to declare לכבוד שבת קודש at each meal over Shabbos. Should I say the same at Melave Malka?[5] 7) In several instances in the Sidur, a verse is repeated. ה' מלך, [6] כל הנשמה, אז ישיר, [7] יושב בסתר, [8] הלל[9]. Is there a general rule here? _____________________________________ [1] ראה סוכה ד סע"ב ואילך; סדור עם דא"ח קכח ב; נתיבים בשדה השליחות ח"א ע' 217. [2] סדור יעב"ץ. [3] בשו"ע סי' רד ס"ו שהשותה מים לפי שחנקתי' אומצא אינו מברך. וי"ל שכן הוא בנדו"ד. השתיי' במצב זה – לצורך התפלה. וראה שו"ת שואלין ודורשין ח"ח סי' ז ס"א שהתיר לשתות לצמאו רק בפסד"ז. אבל לענ"ד שאני הכא שנתקע באמצע התפלה. [4] ראה שו"א או"ח סי' שגס כ"ב; משנ"ב שם ס"ק עד; שמירת שבת כהלכתה . [5] ראה שוע"ר סי' ש ס"ג; לקוטי שיחות חל"ו ע' 89. [6] ראה.בית יוסף או"ח סי' נ בשם תקוני זוהר (קלד ב). [7] ראה שוע"ר סי' נא ס"י. [8] ראה שוע"ר סי' רצה ס"א; אגרות קודש חט"ז ע' רצה. [9] ראה פסחים קיט א-ב וברשב"ם שם.

Shehakol coverage, important text in berachos, foods that don't grow from ground are shehakol, "novlos"

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: Dedicated in honour of the Yohrzeit (3 Teves) of Mrs Channoh Rayzel bas Aharon Dovid ע"ה and for Refua Sheleimoh to Mr Chaim Shmuel ben Channoh Rayzel שי', by Mr & Mrs P Rabin שיחיו 1) This past Shabbos (Mevorchin) we didn't have a minyan for Tehillim until the Chazan was into the 5th sefer of Tehillim. There was a Chiyuv who didn't want to lose the missed Kadeishim. So he said Kaddish after 4 chapters of Tehillim in immediate succession. Was that correct? [1] 2) Follow-on from last week's discussion: Should a bochur wear a Tallis when called to the Torah in a BaleBatim minyan? [2] 3) Is there a permitted method to drain liquid from a jar of olives on Shabbos? [3] 4) We're marrying of our daughter one evening during Chanukah. It's totally impractical to light Menorah at home in the evening. Should I [appoint someone to remind me and] light Menorah at home when we get home after the wedding is over, or should I light at the wedding hall? [4] 5) Three of the Morning Brochos are phrased: “that You did not make me…”. Why weren't they phrased in the positive: “that You made me…”? [5] 6) Revisiting last week's question: If I nosh the pulp left in the top part of the hand-squeezer, do I say the brocho Ho'etz on that and then Shehakol on the juice?[6] 7) The brocho for Coconut Milk: is it Shehakol or Borei Pri hoEitz? [7] 8) A Shliach is visiting a Jew in prison. The visitor is separated from the inmate by a glass wall. The visitor has permission to light a Menorah on his side of the screen. May the inmate say the brochos upon the lighting of the Menorah done by the visiting Shaliach?[8] 9) We are prohibited to articulate HaShem's name Y-H… .[9] Does this apply to non-Jews too? 10) Our Shul Shabbos-urn curiously drips a bit after shutting the faucet. The drops of hot water land in the sink where there is usually a presence of cold water. Is this a concern? [10] ________________________________________ [1] ראה אגרות קודש ח"י ע' דש; תהלים אוי"י ע' 223. דין קדיש שלא לצורך – בכנסת הגדולה סי' נה סק"ג. וא"ת באג"ק ח"ה ע' שיג מאשר אמירת קדיש אחר עלינו ושנית אחר ספירת העומר? וי"ל דלאחרי שהפסיקו בקדיש מותר לומר קדיש שנית אחר ספירת העומר. [2] ב'היום יום' י"ט כסלו נאמר שאין הש"ץ מתעטף בטלית למנחה וערבית. במנין של ישיבה, לא ילבש טלית ש"ץ שהוא בחור (אג"ק ח"ט ע' ריד). בחור במנין של בע"ב, ש"ץ או לעלות לתורה? (אג"ק חי"ט ע' רמט). למרות המנהג הנפוץ – שהבחורים מסרבים ללבוש טלית, הנה שמעתי שש"ב ה' שי' ראסקין עלה לתורה לבר-מצוה במנין של הרבי בשש"פ, ודודנו ר"ד ע"ה הורה לו ללבוש טלית. וכן אירע עם ר' ברוך שי' דוכמאן, שעלה לתורה לבר-מצוה במנין של הרבי ביוהכ"פ, שלבש טלית. [3] ראה שבת כהלכה ח"ב פי"ד סכ"ד. ושם בהערות ע' וע"א אוסר שפיכת נוזלים מהבקבוק כשיש זיתים בגובה הבקבוק. ורק כשהזיתים הם רק בתחתית הכלי, אז שפיכת המים שלמעלה הוי הסרת פסולת מפסולת. וע"ע דברינו בהלכתא רבתא לשבתא הע' 8 ובמילואים שם סי' יט. [4] ראה נטעי גבריאל – חנוכה פי"א ס"ה. [5] ראה ב"ח או"ח סי' מו. [6] בהערה בערך 'מיץ פירות' בשערי הברכה פכ"ג (349כב) מביא בזה מדין עיקר וטפל. וזה לכאורה לא שייך בנדו"ד. ושם מביא לכוין שלא לפטור, ואז יברך בלי פקפוק. [7] ראה קצות השלחן סי' נג הע' ח. [8] בן איש חי (דיני חנוכה בפ' וישב, דין ו) מתיר למשלח לברך. ולהעיר משיטת שו"ת משאת בנימין סי' סב – הובא בש"ת צמח צדק או"ח סי' לה – שברכת העולה היא על הקריאה של הש"ץ. אין להוכיח מברכת האשה על הדל"נ ע"י נכרי בביה"ש (שוע"ר סי' רסג ס" ), כי שם מברכת על הנאתה בראיית האור. התוקע שופר למי שאינו יודע לברך (שוע"ר סי' תקפ? ס"?) – הרי השומע הוא העושה המצוה, והתוקע מברך בעבורו. שיטת הפרי חדש (סי' תלב סס"א) שהבעל המצוה יכול לברך על מצוה הנעשית ע"י שלוחו. וראה בארוכה ס' שכל טוב יו"ד סי' רפט ס"ק כא. [9] קידושין עא א. אך י"ל ששם זה נגלה למשה ולא להאבות וכו'. כל שכן שאין לאוה"ע להשתמש בו. [10] קילוח הנפס אינו מבשל (חוות דעת סי' צא סק"ח).

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: New letter of the Rebbe זי"ע re. women's obligation to recite Hallel on Chanukah. 1) Revisiting incident of a circumcision performed by non-Jewish doctor in the presence of a Jew: [1] 2) Are ground cloves acceptable for Besomim at Havdolo? [2] 3) Is it acceptable – for some exceptional reason – for a boy turning Bar-Mitzvah soon, to begin laying Tefilin somewhat earlier than two months before he turns 13? [3] 4) We're having our Friday-night meal away from home. It's likely that the little ones will fall asleep, after which we may be justified in having a Goy bring them home. But may we do so לכתחילה? [4] 5) This time of the year many outdoor spaces are festively decorated. Are we permitted to consciously enjoy these displays? [5] 6) When I hand squeeze an orange, it has bits of pulp in the juice. Is the brocho still Shehakol? 7) What if I nash the pulp left in the top part of the hand-squeezer, do I make Ho'etz on that and then Shehakol on the juice?[6] 8) Is one permitted to say other Tehillim during Psukei deZimra?[7] 9) How about after Yishtabach, while waiting for the Minyan to catch up?[8] 10) I was given fruit a grafted orange-and-lemon-tree. May I eat the fruit? [9] 11) Should I place the Menorah in the doorway lengthways or widthways? [10] 12) Feedback on stopping once one had begun saying Kaddish in error: 13) Feedback on pyramid-shaped Menorah: Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs ________________________________________ [1] ראה יומן ר' ישראל סוסובר מר"ח תמוז תשכ"ו; שו"ת אחיעזר ח"ג סי' כז; חידושי הגר"ח (סטנסיל) אות פז. [2] ראה סדר ברכת הנהנין פי"א ה"ט; פסקי תשובות סי' רטז הע' 45. [3] ראה שוע"ר סי' לז ס"ג; 'היום יום' ב' מנ"א; ס' המנהגים ע' 4; נספח לקונטרס 'התוועדות' שי"ל לש"פ וישלח תשפ"ד. רמ"מ שי' גורארי (שליח באנטווערפען) נולד י' מנ"א, ולבקשת אביו שי', הסכים הרבי שיתחיל להניח בערב שבועות. דודו הר' נתן שי' נולד פורים. ובשנת הבר-מצוה – שהיתה שנת העיבור – המליץ הרבי שיתחיל להניח ביו"ד שבט. [4] אכן צרכי תינוק שווים לצרכי חולה ר"ל, שלהם מותר הותרה אמירה לנכרי – גם במלאכה דאורייתא (ראה שוע"ר סי' רעו ס"ו וסט"ו). אבל אם מותר להביא לידי כך לכתחילה – נראה להשוות להא דאין עושין גש"ר לכתחילה (שוע"ר סי' שח סעיף עה). [5] ראה רמ"א יו"ד סי' קמח סי"ב שעכ"פ בעל נפש ירחיק מלשמוח עמהם ביום אידם. [6] ראה ערך 'מיץ פירות' בשערי הברכה פכ"ג. [7] ראה שוע"ר סי' ח סכ"ג; סדור סוף הלכות ציצית. ועדיין צ"ע, וספק ברכות להקל. [8] ראה פסקי תשובות סי' נא אות א ובשו"ת חיי הלוי ח"ב סי' ו – הנסמן שם הע' 24. [9] שו"ע יו"ד סי' רצה ס"ז. [10] ראה מג"א סי' תרעו סק"ד בשם רש"ל; סדור אדה"ז הל' חנוכה.

Bore nefashot before shehakol?

The bracha on drinks - including wine - and other foods that are in the bracha of shehakol.

'Making a Shehakol on bread'

The Shulhan Aruch (OC 178) rules that if one is in transit, the Halachot of Shinui Makom, changing locations while eating, do not apply. For example, if a person drinks a bottle of water throughout the duration of a bike ride, changing locations does not require a new Beracha every block. The same would apply to people who eat while walking in the street. The original Beracha of Shehakol recited at the beginning of the trip covers the rest of the eating or drinking throughout the route.The Yalkut Yosef English Edition presents a Hidush that even if he made the original Beracha in his house on his way out, he would not have to make a new Beracha when he steps outside and wants to continue drinking. For example, a person wants to take a sip of coffee in his house before he continues out on his way to work. This applies to cases when the Beracha made in the house was recited "on the go," but if he made the Beracha while seated, and then he leaves the house, he must make a new Beracha in his new location.SUMMARYIf one is in transit, the original Beracha exempts the entire eating or drinking, even though he is constantly changing locations. This applies even if he recited the original Beracha "on the go" in his house.

It is well known that the Beracha of Hamosi recited on bread exempts the other foods he subsequently eats in the meal. Similarly, the Beracha of Hagefen on wine exempts all other beverages that he will subsequently drink from the Beracha of Shehakol normally recited on them. Not only does the initial Beracha of Hagefen exempt the other beverages from their initial Beracha, but the Beracha Aharona of Al Hagefen, recited after drinking a Revi'it (3.2 oz.) of wine, exempts the other beverages from the "Boreh Nefashot" normally recited after drinking them. Hacham Ovadia rules that if one drank less than a Revi'it of wine, but drank more than a Revi'it of water, he must recite the Beracha Aharona of Boreh Nefashot on the water, even though he did not say a Shehakol on the water. He cannot say the Beracha Aharona of Al Hagefen, since he did not consume the requisite amount of wine. Hacham Ovadia compares this to the following interesting case in which one recites a Beracha Aharona on a food, even though he did not recite a Beracha Rishona on it. Generally, bread is the primary food and its Beracha of Hamosi covers everything else. However, if the bread is eaten solely for the purpose of dampening the spicy or salty taste of another food, the Beracha is recited on the other food. For example, if someone eating very salty anchovies eats a piece of bread with them to dull their salty flavor, he recites Shehakol on the anchovies and exempts the bread. If he ate a Kezayit of anchovies, he recites the Beracha Aharona of Boreh Nefashot, which covers the bread as well. However, if he did not eat a Kezayit of anchovies (and therefore they are exempt from any Beracha Aharona) but did eat a Kezayit of bread, he would recite Birkat Hamazon on the bread, even though he did not make Hamosi on the bread.These complex cases illustrate the importance of thoroughly learning the Halachot of Berachot. Without this, one will not know how to act properly. That is why the Gemara requires one to go to a Talmid Hacham to learn these Halachot, before the cases arise.

What is the right version of the bracha Shehakol?!? What Bracha is Kedem Grape Juice???

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

1) We don't eat onions that were peeled and left overnight. One exception is when the “hair of the head” is left intact. Is that the root side or the leaf side?[1] 2) Is there an issue with leaving soup in a metal pot in the fridge overnight? [2] 3) I made a batch of dough, including rolled oats. Do the oats contribute to make up the required volume to be able to say the brocho when separating Challah?[3] 4) A dough made without water at all, is a brocho said for separating Challoh thereof? [4] 5) Chocolate-coated matzo (that has more chocolate than Matzo) – is the brocho Shehakol or Hamotzi?[5] 6) I'm visiting someone who may not have sold his chomeitz and he invites me to join him in a Lechayim. May I take him up on it?[6] 7) Naming a baby: We would like to name the baby Eizik – after my great-grandfather whose name was Yitzchok Eizik. My father-in-law - whose name is Yosef Yitzchok, but known as Yossel – says that he's quite OK with our choice of name, since he's not known as Yitzchok. Do we accept his waiver or should we still not use that name? [7] 8) The Chazan's brocho after Maariv on Friday, is that said in a hotel setting? [8] 9) A non-Jewish supporter presented us with a picture made in relief of a scene related to his religion. This is obviously a very valuable piece of art. Must I destroy it? [9] 10) Why does the Hebrew Alef-Beis have alternative shapes for the final letter only for the five letters of מנצפ"ך? [10] 11) Feedback on Seuda Shlishis at farbrengen. 12) An insight in connection with the coronation of HM King Charles III.[11] ________________________________________ [1] נדה יז א; שוע"ר הל' שמירת גוף ונפש ס"ז. [2] ראה שוע"ר שם; שלחן מנחם ח"ג סי' יב (נתבאר אשתקד פ' שופטים). [3] בשו"ע יו"ד סי' שכד ס"ג איתא דמורסן שהופרש והוחזר – אינו מצטרף. אבל כאן הרי זה כל הגרעין של השיבולת-שועל. וילע"ע. [4] ראה שו"ע יו"ד סי' שכט ס"ט ובש"ך סק"ט שם. [5] בתערובת קי"ל דדגן עיקר (סדר ברכת הנהנין פ"ג ה"ב), ומ"מ באוכל מלוח עם פת, הפת נטפלת למלוח ולברכתו (שם ה"ח). ואולי י"ל שדוקא בתערובת קי"ל דדגן עיקר. ונדו"ד אינו תערובת, וא"כ ניזיל בתר עיקר. ולהעיר מהשקו"ט אודות שניצעל, דרבים נקטו שברכתו 'שהכל' (ראה 'דרשו' סי' רח הע' 7). שי"ל משום שאין הדגן מעורב בו. אבל להעיר מדין עיסה הממולאת בשר (שם ה"ז). [6] ראה שוע"ר סי' תמח ס"ל. [7] ע' ס' זיו השמות פ"י הע' 1. [8] ראה שוע"ר סי' רסו סט"ו. [9] ראה שו"ע יו"ד סי' קמא ס"ד, וברמ"א שם ס"א. [10] אוצר ישראל ערך מנצפ"ך. [11] ליקוטי שיחות חי"ז שיחה על אבות פ"ג.

Many vacation spots such as Florida and the islands serve coconut milk. What is the proper Beracha that one should recite before drinking coconut milk? Although on cow's milk one recites "Shehakol," perhaps coconut milk should require the Beracha of "Boreh Peri Ha'etz," as it is grown on trees.The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in Parashat Pinhas (Shana Rishona, 9). (Interestingly, he refers to the coconut as "guz il hind" – "the Indian nut.") He notes that a basic rule in Halacha requires reciting the Beracha of "She'hakol" over all fruit juices, even if the fruit tree was planted specifically for the purpose of extracting juice. The only fruit juices which Halacha treats like the fruit itself are grape juice and olive oil. (See Shulhan Aruch, Orah Haim 208.) All other juices are looked upon as "Ze'a" – secretions of the fruit, and not as the fruit itself. Hence, one who drinks coconut milk recites the Beracha of "She'hakol Nihya Bi'dbaro," and not "Boreh Peri Ha'etz." This applies to all other fruit juices, as well. With the exception of wine and grape juice, over which one recites "Boreh Peri Ha'gefen," all other fruit juices – including apple juice, orange juice and grapefruit juice – require the Beracha of "She'hakol." Once again, this applies even if the fruit trees were planted for the specific purpose of producing juice. Thus, even though many Florida orange groves are planted especially for making orange juice, the Beracha over this juice would be "She'hakol," and not "Boreh Peri Ha'etz."Summary: One who drinks coconut milk recites the Beracha of "She'hakol," just as one does over all fruit juices, with the exception of wine and grape juice, which of course require "Ha'gefen."

The Rishonim (Early authorities) discuss what to do if one took a sip of a beverage and before swallowing, remembers that he forgot to make a Beracha. They concur that he may not make a Beracha with his mouth full, yet they allow him to swallow the beverage, as spitting it out would ruin it. The Poskim disagree as to what he should do after he swallows it. According to Rashi and Rabbenu Hannanel, after he swallows it, there is nothing more to do; he has missed the Beracha. On the other hand, the Rosh holds that he can still make a Beracha of Shehakol on the swallowed beverage retroactively. This is a rare case, in which there is an opinion that one can make a Beracha on a food "after the fact."The Shulhan Aruch rules in accordance with Rashi and Rabbenu Hannanel that one does not make a Beracha after he swallows. The Rema rules in accordance with the Rosh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) points out that the accepted practice of Ashkenazim is to follow Maran, and not the Rema. Hacham Ovadia presents a Chidush (novel approach) as to what to do when the beverage is still in his mouth. He rules one may "think" the Beracha, without verbalizing it. Although, in general, "Hirhur" (thinking) is not tantamount to speaking, in this case there is no choice. Hacham Ovadia goes so far as to say that, based on that Beracha, he is allowed to continue drinking more beverages, without verbally articulating an additional Beracha. SUMMARYIf one forgot to say a Beracha on a beverage, he cannot verbally recite it, while the liquid is in his mouth. He may "think" the words of the Beracha, and that would not only exempt the liquid in his mouth, but it would also cover any additional beverages he wants to drink.

Is it possible that someone eats meat during a bread meal, and would have to say Shehakol on the meat?

The Halacha states that the Beracha of Hagefen, recited on wine or grape juice, exempts all other beverages that one is drinking. Just as Hamosi covers all foods, Hagefen covers all beverages.However, there is a disagreement how much wine must be consumed in order for the Beracha of Hagefen to exempt the other beverages. Some hold that even a minute amount of wine empowers the Beracha to include everything. Others hold that one must drink a "Revi'it" (86 cc) for the Beracha to exempt other drinks. The Halacha Berura explains that in a case of doubt or disagreement, the Halacha is in accordance with the lenient position. Therefore, if one did not drink a "Revi'it" of wine, he should not recite a separate Beracha of Shehakol on the other drinks. However, one should avoid this debacle in the first place by drinking a "Revi'it." There is an additional Halacha that mandates reciting Berachot in the proper sequence. The more specific Beracha precedes the more general Beracha. For example, Ha'etz and Ha'adama precede Shehakol. Based on these two Halachot, there seems to be a problem with the common practice at a Shul Kiddush. In some communities, the Rabbi makes Kiddush and the congregation stands around holding little cups of wine. Based on the Rabbi's Beracha they (legitimately) drink their wine. However, they drank less than a Revi'it, and therefore, if they want to drink another beverage, they have put themselves into a dilemma whether the Hagefen exempted the Beracha of Shehakol on the other beverages. The fact that the rabbi drank a Revi'it does not help them. In some places, people hold little glasses of liquor and fulfil Kiddush by listening to the Rabbi make Kiddush on wine. After answering Amen, they say a Shehakol on the liquor. This is problematic since they have deviated from the proper sequence of Berachot. How can they say Shehakol before making the more specific Berachot on the other food they intend to eat at the Kiddush? The Shehakol they made was not the Misva of Kiddush; they fulfilled Kiddush with the Rabbi.Therefore, the best practice at a Kiddush is to listen to the Rabbi's Kiddush, without holding a little glass of wine or liquor. It is perfectly acceptable to fulfil the Misva in this way, since there is no need to drink from personal glasses when hearing Kiddush. This way, Halachic uncertainty and compromise are avoided.SUMMARYOne should avoid drinking less than a Revi'it of wine if he then intends to drink other beverages. Therefore, at a Shul Kiddush, it is best to listen to the Rabbi's Kiddush without holding little glasses of wine or liquor.

In general, the Beracha of Hamosi covers all foods eaten in a meal. However, it does not cover wine, which has a special status as "Chashuv" (important), since it is used in many Misvot ceremonies. Therefore, if someone drinks wine during the meal, he must recite a separate Beracha of Hagefen. The question is whether other beverages, such as water, are covered by the Hamosi. The Shulhan Aruch (Siman 174) brings two opinions on this matter. The first ruling is that other beverages are included, because they are an integral part of the meal, as opposed to wine that has a unique status. The second opinion holds that Hamosi does NOT cover water drunk in the meal. The Halacha is in accordance with the first opinion. Nevertheless, the Shulhan Aruch recommends to be strict and avoid this situation altogether by reciting the Beracha of Shehakol on the drinks before he washes, so as not to have to decide between the two opinions. One can also recite the Shehakol on a food item, e.g. a candy, as well, and intend to cover the beverages in the meal.Hacham Ovadia suggests another way to avoid the debacle by drinking wine in the meal. The Hagefen recited on the wine will cover all other beverages.The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) offers another possibility. During the meal, one can listen to the Shehakol recited by someone else, in order to cover the beverages he wants to drink.SUMMARYThe Beracha of Hamosi covers all the beverages to be drunk during the meal, except for wine. Nevertheless, it is praiseworthy to avoid a situation in which one relies on the Hamosi as the Beracha on other beverages.

The general rule is that a more specific Beracha precedes a general Beracha. For example, the Shulhan Aruch (211:3) states that the Beracha of Ha'etz precedes the Beracha of Shehakol, since Ha'etz refers specifically to the fruit of the tree, whereas Shehakol literally means everything. In the same vein, Ha'adama, referring to vegetables, also preceded Shehakol. There is a Hebrew acronym, known as "MaGA ESh"-which literally means "touching fire," but actually, it lists the proper sequence for reciting the various Berachot: Hamosi, Mezonot, Gefen, Etz, Adama and Shehakol.Nevertheless, this rule of thumb is limited, as there are many exceptions to this list. Therefore, one must study the Halachot. For example, Maran (211:3) rules that there is no preferred order when deciding whether to recite the Beracha of Ha'etz or Ha'adama, whereas the "MaGA ESh" would require first reciting the Beracha of Ha'etz. Even though Maran also brings an opinion that it is preferred to first say the Ha'etz, that is not the Halacha.SUMMARYThe Berachot Ha'etz and Ha'adama always precede the Beracha of Shehakol. There is no preferred order between the Beracha of Ha'etz and Ha'adama.

The Poskim discuss whether reciting a Beracha Aharona of Boreh Nefashot cancels the original Beracha. This applies to a case where one explicitly intended to continue eating over an extended period, and he recited the Boreh Nefashot not to signify the end of his eating, but to avoid an interval of 90 minutes since he last ate, which revokes his ability to recite it. This is a common occurrence when people snack throughout the night while learning, such as on Shabuot and Hoshana Rabbah. When they make the original Beracha, they intend to eat and drink continuously, yet they may have to make a Boreh Nefashot in the middle. The question is whether a new Beracha must be recited when he continues eating. The Meoreh Ohr says a tremendous Hidush: The Boreh Nefashot does not cancel the original Beracha, and he may continue eating or drinking without a new Beracha. The problem with his position is that he does not bring any source or proof for his ruling. On the contrary, the Poskim rebut his position with a proof from the Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) in Hilchot Pesach. There, the Hafetz Haim explains that the reason one should eat less than a Kezayit of Karpas is to avoid having to make a Boreh Nefashot afterward, which would force him to make a new Beracha of Ha'adamah on the Maror. Thus, it is apparent that the Boreh Nefashot does cancel out the original Beracha. This is the opinion of Hacham Ovadia.SUMMARYEven if one made a Beracha with intent to continue eating, he must make a Boreh Nefashot before 90 minutes elapse from his last sip, and that cancels the original Beracha, forcing him to make new Berachot before he continues eating.

The Halacha states that a Beracha of Shehakol recited on a beverage will continue to exempt the drinking of that beverage throughout the day. For example, if a person is sitting in the Bet Midrash with a cup of coffee or tea, sipping the drink as he learns, occasionally refilling his cup, the one Beracha of Shehakol recited in the morning will cover the drinking of the entire day. The Poskim discuss whether this is true even if he waits "the time of digestion"-i.e. 72 minutes (or 90 minutes) in between drinks. Does such a hiatus sever the connection to the original Beracha, or is the Shehakol still "alive"? The Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) rules that the original Beracha has expired, and he must make a new Beracha. The Kaf HaHayim testified that this was the custom in the Yeshivat Mekubalim Bet El.On the other hand, other Poskim such as the Ginat Vradim and the Erech Hashulhan disagree. They hold that the time lapse does not nullify the original Beracha, as long as the person did not mentally decide to stop drinking. The Saba Kadisha Alfandari concurred with this position and argued that the fact that the practice in Yeshivat Bet El was different does not mean that this is the conclusive Halacha. There is at least a "Safek Beracha"-uncertainty in the Halacha, which is resolved by not saying a new Beracha. The custom used to be that during a Ta'anit Dibur, in which the Tehilim is recited three times, the Shamash would bring coffee before beginning chapter 119, which is the longest chapter. After drinking the coffee, they would continue saying Tehilim until, two hours later, they would reach chapter 119 again. According to the Magen Abraham, they would need to recite a new Beracha on the second round of coffee, whereas, according to the Saba Kadisha, they would not.Hacham Ovadia rules in accordance with the Saba Kadisha that one should not make a new Shehakol if a long time elapsed, since it is a Safek Berachot. Rabbi Bittan suggests avoiding this uncertainty by leaving the building briefly before the next cup. This generates a Shinui Makom and requires a new Shehakol according to all opinions. This is not considered making a "Beracha She'enah Sriha"-unnecessary Beracha- since it is done for the legitimate purpose of alleviating a Halachic doubt. Alternatively, one can employ "Negative Kavana" and explicitly intend that the original Shehakol only exempt the first cup. In that case, he would need to make a new Beracha on a second cup, even before an hour and a half.SUMMARYThe original Beracha of Shehakol remains in effect, even if a long time elapsed between drinks, and no new Beracha is needed.

***We ask our iTorah followers to support the ZION CHILDREN'S ORPHANAGE OF JERUSALEM. Zion Orphanage, founded in 1899 in Jerusalem, is the world's oldest continuously running Jewish orphanage and is a recognized leader in orphan care. At their campus in central Jerusalem, they provide 180 disadvantaged and homeless youth, ages 8-22, with the warmth and care of a loving family. They are proud to count some of Israel's brightest and best among their alumni: Knesset members, business leaders, and renowned professionals.Please support this wonderful institution: www.zionorphanage.com **The Poskim discuss whether the Beracha of Hamosi exempts ice cream served during the meal from the Beracha of Shehakol. This depends on whether ice cream is classified as a food or a beverage. If it is a food, then it is not a food normally eaten as part of a meal, and a separate Beracha must be recited. However, if ice cream were considered a liquid beverage, then it would be covered by the Hamosi, which exempts all beverages (except for wine). Hacham Bension distinguished between different types of ice creams. He classified dairy ice cream made from milk, and sherbets made from eggs as food, whereas sorbets and ices he considered liquids. Hacham Ovadia disagreed and ruled that all ice creams are considered liquids. It would seem to follow that all ice cream would be covered by Hamosi, like other beverages. Nevertheless, this is not so. Hacham Ovadia holds that Hamosi only exempts beverages normally served as part of the meal. Ice cream is not a regular part of a meal, and is not covered by the Hamosi, even though it is a beverage. Hacham Ovadia's children disagree as to their father's personal practice on this matter. Hacham Yishak said that Hacham Ovadia would recite a Shehakol on ice cream during the meal, whereas Hacham David said that he would avoid a Safek Berachot (uncertainty in the Halachot of Berachot) and refrain from eating ice cream until after Birkat Hamazon. The best practice is to avoid the debacle and recite a Shehakol on something else or wait until after Birkat Hamazon to eat the ice cream.The disagreements are only with regard to Hamosi exempting the ice cream. However, all agree that if one made a Boreh Pri Hagefen and drank the wine that no Beracha is necessary on the ice cream. Hagefen exempts all beverages, even ice cream. Therefore, if one made Kiddush Friday night and drank the wine, he would not recite Shehakol on ice cream served during the meal.SUMMARYTo avoid uncertainty, one should wait until after Birkat Hamazon to eat ice cream, unless he drank wine during the meal, which would certainly exempt the ice cream from a Beracha.