Podcasts about Shulchan Aruch

Learning ahead in Likutei Halachos the beginning of Shulchan Aruch gives us Chizzuk to focus on the kind judgement of ourselves and then others… Begin the day Avraham Avinu Style with kindness and good points… see below summary of the Relationship Flow 10 sessions so far.Cover photo Lchaim in Yerushalyim with my soul mate building each other in our special date time etc…Unity Inspires Projects - United Souls 58 - Keep Strong with the Good Points - Charlie Kirk Killed and Legacy is Living On in us All! https://eligoldsmith.substack.com/p/unity-inspires-projects-united-souls-13a?r=oyu71&utm_campaign=post&utm_medium=web&triedRedirect=true #keepstrong #goodpoints #charliekirk #legacy #livingon #unitedsouls #shareonGoing live Efrat twice weekly  @EliUnityGoldsmith   @shiratdavid5692  1. ​- We summarize the past 7 sessions - Thanking Hashem for our soul and soul mate. 2. ​Strengthening the good points in our self and partner & home with community.3. ​For this session we discussed the Shulchan Aruch with insight from Likutei Halachos how The #Tzaddick x Mercy from Hashem based on The Beit Yosef's path to Misgaber awake with strength from sleep or the more realistic path of Rachamei Hashem aspect of Moshe Rabbeinu kneged the Rama bringing a Shefa of Mercy to awaken our soul from sleep aka exile and keep us married & loyal etc…4. Today we focus so much on the #Nekudah #Tovah that the Black becomes our Beauty. The Good points is connected to the mitzvah of Shema Yisrael and bringing more oneness Yichud of Hashem Echad = Esmach Oid - Nekudah Tovot boosts our Relationship Flow in the deepest most impactful way!5. Remember ourselves for the good in all ways… also on this method learning only the positive paths.6. Gathering all the good spices for a pleasing aroma, i.e. all the good souls no matter what level to build the place for Hashem in the world.7. Choose life this #RoshHashana & always,8. Hashem is in Front of us Always, Good Points too even our soulmates lol

The Good Heart & Safe Place for our Generations Survivors by understanding the importance of the Avodah of the Heart - Likutei Halachos through the revelation of Hashem through all levels of Torah including Chassidus from Kedem focused on 13 Midat Harachamim Lkovod Yom Kippur @ Shirat David… Going live  @shiratdavid  Efrat twice weekly -  @EliUnityGoldsmith  1. ​- We summarize the past 7 sessions - Thanking Hashem for our soul and soul mate. 2. ​Strengthening the good points in our self and partner & home with community.3. ​For this session we discussed the Shulchan Aruch with insight from Likutei Halachos how The #Tzaddick x Mercy from Hashem based on The Beit Yosef's path to Misgaber awake with strength from sleep or the more realistic path of Rachamei Hashem aspect of Moshe Rabbeinu kneged the Rama bringing a Shefa of Mercy to awaken our soul from sleep aka exile and keep us married & loyal etc…4. Today we focus so much on the #Nekudah #Tovah that the Black becomes our Beauty. The Good points is connected to the mitzvah of Shema Yisrael and bringing more oneness Yichud of Hashem Echad = Esmach Oid - Nekudah Tovot boosts our Relationship Flow in the deepest most impactful way!5. Remember ourselves for the good in all ways… also on this method learning only the positive paths.6. Gathering all the good spices for a pleasing aroma, i.e. all the good souls no matter what level to build the place for Hashem in the world.7. Choose life this #RoshHashana & always...8. Hashem is in Front of us Always, Good Points too even our soulmates lol

Going live @ Shirat David Efrat twice weekly - ​- We summarize the past 7 sessions - Thanking Hashem for our soul and soul mate. ​Strengthening the good points in our self and partner & home with community.​For this session we discussed the Shulchan Aruch with insight from Likutei Halachos how The Tzaddick x Mercy from Hashem based on The Beit Yosef's path to Misgaber awake with strength from sleep or the more realistic path of Rachamei Hashem aspect of Moshe Rabbeinu kneged the Rama bringing a Shefa of Mercy to awaken our soul from sleep aka exile and keep us married & loyal etc…4. Today we focus so much on the Nekudah Tovah that the Black becomes our Beauty. The Good points is connected to the mitzvah of Shema Yisrael and bringing more oneness Yichud of Hashem Echad = Esmach Oid - Nekudah Tovot boosts our Relationship Flow in the deepest most impactful way!5. Remember ourselves for the good in all ways… also on this method learning only the positive paths.6. Gathering all the good spices for a pleasing aroma, i.e. all the good souls no matter what level to build the place for Hashem in the world.7. Choose life this Rosh Hashana & always,8. Hashem is in Front of us Always, Good Points too even our soulmates lol

We learn ahead in our Relationship Flow Series the Importance of Choosing Life, to Be Awake through Focus on the Good points. Cover photo Charlie Kirk has awakened many of us as well as the merit of Tzaddikim to choose good

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Learning twice weekly a new series at Shirat David Efrat with the blessing of Rav Shlomo Katz on Relationship Flow based in the Shulchan Aruch & Likutei Halachos… We first begin with current events appropriate for Parshat Ki Tavo, anniversary of 9-11 and day after the murder of Charlie Kirk. We dedicate the learning to his special mission focused soul and family alongside the 10 sacrifices this week in the holy land, 6 in Ramot & 4 in Gaza etc… Dedicated to  @RealCharlieKirk  & family ❤️ Only Strength with comfort to the Good People!

Have you ever considered that while Hashem makes Himself extraordinarily accessible during Elul, we still need to make the effort to meet Him? This profound question sits at the heart of our exploration of the Alter Rebbe's famous "King is in the Field" teaching.The concept, originated by Rabbi Shneur Zalman of Liadi (founder of Chabad Hasidism), presents a beautiful metaphor for understanding divine accessibility during the month of Elul. Just as a king might leave his palace and venture into the fields where his subjects can approach him directly without formal protocols, Hashem becomes more approachable during this special time. But the challenging question remains: if the King is in the field, are you?We delve into where exactly this "field" might be found, drawing on the Talmudic teaching that Hashem is found within the "four cubits of halacha" – approximately 80 inches according to Rav Moshe Feinstein's calculation. This suggests that our meeting place with Hashem exists within the framework of Torah study, prayer, and Jewish practice. The quiet moments of nighttime learning create particularly fertile ground for authentic spiritual connection.The Alter Rebbe, a Torah genius who authored a Shulchan Aruch before turning 25, understood how to make profound spiritual concepts accessible. His teaching challenges us to wake from spiritual slumber this Elul through honest Torah study that illuminates our hearts and reconnects us to our divine source. Will you accept the challenge to step into the field where the King awaits?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- 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

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

Learning ahead in Our Relationship Flow on Nekudah Tovot of Shulchan Aruch & Likutei Halachos at  @shiratdavid  Efrat with the blessing from RavShlomoKatz.com  …We develop these important steps in advice with Rav Moshe Wolfson zt'l Chiddush of “G-d, Remember ourselves for the Good” based on Sefer Nechemiah Hashgacha Pratis name switch & focus instead of Ezra 1 & 2… a new focus of learning positive parts of Torah only, teshuva with Rachmanus on the Neshama aka Soul…  @BreslovDotOrg etc, etc… Cover photo

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

We went ahead in Likutei Halachos learning ahead in our new series at Shirat David, with permission from Rav Shlomo Katz literally in the Shiur we summarize the past 2 sessions - ​Thanking Hashem for our soul and soul mate. ​Strengthening the good points in our self and partner & home with community.​For this session we discussed the Shulchan Aruch with insight from Likutei Halachos how The Tzaddick x Mercy from Hashem based on The Beit Yosef's path to Misgaber awake with strength from sleep or the more realistic path of Rachamei Hashem aspect of Moshe Rabbeinu kneged the Rama bringing a Shefa of Mercy to awaken our soul from sleep aka exile and keep us married & loyal etc… ​ Today we focus so much on the Nekudah Tovah that the Black becomes our Beauty. The Good points is connected to the mitzvah of Shema Yisrael and bringing more oneness Yichud of Hashem Echad = Esmach Oid - Nekudah Tovot boosts our Relationship Flow in the deepest most impactful way!Cover Photo Davening at Shirat David with my oldest son and 3 new stars

Learning ahead in our new series at Shirat David, with permission from Rav Shlomo Katz literally in the Shiur we summarize the past 2 sessions - ​ Thanking Hashem for our soul and soul mate.​ Strengthening the good points in our self and partner & home with community.For this session we discussed the Shulchan Aruch with insight from Likutei Halachos how 3. The Tzaddick x Mercy from Hashem based on The Beit Yosef's path to Misgaber awake with strength from sleep or the more realistic path of Rachamei Hashem aspect of Moshe Rabbeinu kneged the Rama bringing a Shefa of Mercy to awaken our soul from sleep aka exile etc…Cover Photo Rav Shlomo Katz bringing alive the Chiyus vitality of the soul through his holy Niggunim Erev Shabbos and weekly Elul shiurim of

התוכן 1) התורה אומרת על "הירא ורך הלבב" ש"ילך וישוב לביתו"! (כי עד שישפיעו עליו שלא יהא "ירא ורך הלבב" הוא עלול להזיק...). נניח שכוונתו רצוי', אבל הרי יש פס"ד בשו"ע [סי' שכט], וכבר ראו בפועל הצרות כתוצאה מ"נסיגות" השונות, ועפ"י טבע אין דרך אחרת לבטל הלחץ מצד הגויים כ"א ע"י שיראו שהלחץ לא עוזר ומיישבים את כל השטחים! 2) בהתוועדות דפורים, כשדובר בנוגע ל"איש הירא ורך הלבב", הוזכר מ"ש "ילך וישוב לביתו ואל ירך את לבב אחיו כלבבו". ו"טענו" הרי לשון הפסוק הוא "ולא ימס"? הנה זה הי' בדוקא: 1) כדי לא להכנס לשקו"ט האם יש בזה משום "דברים שבכתב אי אתה רשאי לאומרם בע"פ". 2) משום "אל תפתח פה וכו'", כי "ימס" הוא חמור יותר מ"ירך". 3) הפסוק מדבר על מי שנמצא "בקשרי המלחמה" עצמו, שאז שייך הענין ד"ימס", משא"כ לפני שיוצאים למלחמה ועד"ז בנדו"ד שייך רק הענין ד"ירך". ועל הטענה על מ"ש אז שאלו ש"מרעישים" שיש להחזיר שטחים וכו' ה"ז מפני שלא רוצים לעזוב את ה"כסא" [בממשלה] – לא אמרתי שזה אצל כולם. אצל חלק חשוב מהם ה"ז מפני שהם "הירא ורך הלבב". בכל אופן יש לפעול עליהם להפסיק להרעיש... ולעמוד בתוקף וליישב בפועל את כל השטחים שעל הגבול, וכפס"ד בשו"ע.1) משיחת פורים ה'תשל"ח 2) משיחת מוצאי ש"פ צו ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=29-08-2025 Synopsis (1) The Torah says that “anyone who is fearful and fainthearted” “must go and return to his house” (because even if it's possible to work with him so that he ceases to be fearful and fainthearted, by the time that happens he is liable to cause harm). Even assuming that the people urging to return land have good intentions, nevertheless there is a clear ruling in Shulchan Aruch (Siman 329), and we have already seen in practice the great troubles that have resulted from the various withdrawals. According to nature, there is no other way to eliminate the pressure from the nations except by showing that the pressure doesn't help – by settling all the territories. (2) Some people complained that during the Purim farbrengen, when discussing those who are “fearful and fainthearted,” I used the expression, “so as not to cause the heart of his brothers to become faint,” whereas the verse's wording is, “so as not to cause the heart of his brothers to melt like his heart.” My wording was deliberate, for several reasons: (i) To avoid the issue of, “Matters that were written, you may not say them by heart”; (ii) because of the concept of “not opening one's mouth [to the Satan],” being that “melting” is more severe than becoming “faint”; (iii) the verse is talking about someone who is already in actual combat, in which case the concern is that his heart will “melt,” whereas before going to war – and similarly in this case – the concern is only that his heart will become “faint.” And in response to those who complained about my statement that those who are clamoring for the return of the territories etc. are doing so because they don't want to give up their seat in the government – I didn't say that this applies to all of them; many of them are doing so because they are “fearful and fainthearted.” In any case, it is necessary to get them to stop clamoring for it…and to stand firmly and actually settle all the territories in the border areas, in accordance with the ruling of the Shulchan Aruch.(1) Excerpt from sichah of Purim 5738; (2) excerpt from sichah of Motzaei Shabbos parashas Tzav 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=29-08-2025 לזכות מרת שיינא בת חנה שתחי' ליום ההולדת שלה ה' אלוללשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Learning ahead in Shulchan Aruch and Likutei Halakos we go ahead from Modeh Ani thanking Hashem for our Soul and Souls to seeing the good points the foundational Torah to begin the Inner Torah of Halacha with Azamra Elokai Bodi… the Nekudah Tovah etc… Unity Inspires Projects - United Souls 57 - The Soul Level is the Boss - Revealed Elul & the Shofar Blowing through Tishrei! https://eligoldsmith.substack.com/p/unity-inspires-projects-united-souls-af6?r=oyu71&utm_campaign=post&utm_medium=web&triedRedirect=true #unitedsouls #elul #tishrei #unitybookings #soulisboss

The Rebbe expresses joy about the group's daily public study of the Alter Rebbe's Shulchan Aruch and assumes they also learn Chassidus daily, not only on Shabbos. He sends regards to the group, encloses a section from a farbrengen talk of Elul, and asks what has been done with the records of recollections from the 1920s onward. https://www.torahrecordings.com/rebbe/004_igros_kodesh/elul/1158

On Behalf of Rav Shlomo Katz at the holy Kehila & community of Shirat David, Efrat we begin a new series with a Relationship Flow focus through Shulchan Aruch & Likutei Halachos… We by renewing our learning from the beginning of the Torah of the Way of Life aka Orech Chaim, we shall strengthen ourselves in between Mincha & Mariv, through simple truths, our Shalom Bayis between us Hashem, our soulmate's & all of the Souls of Yisrael… Please share feedback & gratitude for this opportunity Elul 5785 & onwards leading into 5786 the blessed right way…Cover Photo @RavShlomoKatz Hallel Rosh Chodesh Elul ShiratDavid.com x UnityInspireProjects.comUnity Inspires Projects - United Souls 57 - The Soul Level is the Boss - Revealed Elul & the Shofar Blowing through Tishrei! https://eligoldsmith.substack.com/p/unity-inspires-projects-united-souls-af6?r=oyu71&utm_campaign=post&utm_medium=web&triedRedirect=true #unitedsouls #elul #tishrei #unitybookings #soulisboss

The sacred window of Elul has arrived, opening forty transformative days unlike any others in our calendar. This moment marks when Moses began his ascent up Mount Sinai to receive the second tablets—a profound historical pattern of forgiveness that we now have the opportunity to experience personally.What makes these days so powerful? Our sages teach that Elul represents "yimei haratzot"—exceptionally potent days of divine mercy when spiritual return is most accessible. The Shulchan Aruch describes them as "muvcharim yoser u'mezumanim lechuvah"—days specifically chosen and designated for teshuvah. This isn't merely tradition; it's a spiritual reality that creates an unparalleled opportunity for genuine transformation.Yet there's a crucial distinction between authentic teshuvah and the distractions that often derail us. Many well-intentioned people burden themselves with additional rituals during Elul—extra fasting, stringencies, complex commitments—without connecting these practices to what truly matters. Real teshuvah means "return"—reconnecting with God through honest introspection and meaningful change. Rather than adopting random practices, focus on what genuinely brings you closer to the divine: perhaps a consistent prayer schedule, character development, or simple yet profound commitments like arriving on time for morning prayers.Elul demands "a profound change of mindset, attitudes, and actions." These days of divine favor, joy, and mercy invite us to ascend our own spiritual mountains and return to a deeper relationship with Hashem. How will you use this sacred time? Begin your journey now—the mountain awaits your climb.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- 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

התוכן מנהג ישראל שכאשר רוצים לברך יהודי, מקשרים זאת עם נתינת צדקה ולימוד התורה לזכותו (כמ"ש בשו"ע שלפני הלימוד מותר להתנות שלאחר יהי' חלק בתורה שלומד). ולכן, ה"ז דבר טוב ונכון וכו' לתקן שמכאן ולהבא, כאשר מתאספים לאחל ולתת מתנות לבן/בת מצוה, לחתן-כלה וכיו"ב – שיקשרו זאת עם נתינת הצדקה ולימוד התורה לזכותם. ומצוה לפרסם. וכ"ז שייך גם לנשים: בנוגע לצדקה – הרי אדרבה, בזמננו הבעלים אכן מכניסים את הכסף אבל הכסף מונח אצל הנשים והן אחריות על ההוצאות... (הן נותנות לבעל מהכסף עבור הוצאותיו וכו'...). בנוגע ללימוד התורה: כמ"ש בשו"ע ב' הטעמים שהן מברכות ברכות התורה – 1) יש להן חלק בלימוד התורה של הבעל והילדים. 2) הן עצמן חייבות בלימוד כל ההלכות הצריכות להן. ונוסף לזה ה"ה מחוייבות בלימוד החסידות בכל פרטי', שזהו ה"דרך ארוכה וקצרה" ל"כי קרוב אליך הדבר מאוד וכו'", ועי"ז באים לאהבת ויראת ה' וכו', שגם הן מחוייבות בזה.ב' חלקים משיחת י"ט כסלו ה'תשכ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=20-08-2025 Synopsis It is a Jewish custom, when blessing another Jew, to tie it to tzedakah and Torah study on their behalf (as it says in the Shulchan Aruch: before studying Torah, it is permitted to stipulate that the study will be in someone else's merit). Therefore, it is a good and proper practice to establish that from now on, when Jews gather to offer blessings and give gifts to a Bar or Bas Mitzvah, a Chosson and Kallah etc. – it should be tied to giving tzedakah and studying Torah in their merit. It is a mitzvah to publicize this. And this applies to women too: Regarding tzedakah, we find that these days, while the husbands may be the ones who bring in the money, the spending is in the hands of the wives (in fact, their husbands come to them for money for their personal expenses etc.). Regarding Torah study: The Shulchan Aruch states two reasons why women recite the blessings over Torah study: (1) They have a share in the Torah study of their husbands and children, and (2) they themselves are obligated to learn all the halachos pertaining to the mitzvos that apply to them. In addition, women are also fully obligated in the study of Chassidus, which is the path to love and fear of Hashem etc., obligations that apply to women just as they apply to men.2 excerpts from sichah of 19 Kislev 5729 For a transcript in English of the Sicha: https://thedailysicha.com/?date=20-08-2025

This episode continues our in-depth exploration of the melacha of cooking on Shabbos, focusing on the core halachic principles that define when cooking occurs and whether further cooking is possible after a food is already cooked. We examine distinctions between dry and moist foods, the significance of yad soledes bo (the heat at which one's hand recoils), and the minimum cooking threshold known as Ma'achal Ben Derusai. The discussion compares the rulings of the Shulchan Aruch and the Rema, exploring scenarios involving primary and secondary vessels, reheating cooled foods, and whether further heat improves or harms the food. Practical applications include placing food near a heat source, immersing in hot water, and the different rules for previously cooked foods.

Welcome to Daily Bitachon . Yesterday, we discussed pesukim from Parashat Ekev , and quoted from Shaare Teshuvah and others the positive commandment to remember the path we took in Mitzrayim — וזכרת את כל הדרך . We explained this to mean remembering the kindness of Hashem in the desert, and in general. However, the Chida and others offer a different understanding. The next pasuk says: ויענך וירעב ך / God pained you and starved you; ויאכילך את המן , He fed you the manna, that you did not know and your forefathers did not know about — and this teaches us a lesson: כי לא על הלחם לבדו יחיה האדם / man does not live on bread alone; כי על כל מוצא פי השם יחיה האדם /man lives on what emanates from the mouth of God. The Chida , in his sefer Avodat HaKodesh , section Kaf Achat , letter 6, writes that there is a mitzvat aseh to remember the manna every day — that God fed us the manna — and he quotes this pasuk . Many people, therefore, mention Parashat HaManna daily. This is actually in the Shulchan Aruch , first siman , 5th halacha , where it says tov lomar , it is good to say Parashat HaMan every single day. So, it's in the Shulchan Aruch, which says it's a good idea to remember the manna — not just the desert experience in general. People often focus on the segulah of saying Parashat HaMan on the third day of Parashat Beshalach , based on a certain, more recent, chasidic Rebbe, but in truth, the Shulchan Aruch and the Torah, is telling us to do this regularly. In the Sefer Yafeh LaLev , from the son of Rav Chaim Palagi, in the first siman of Shulchan Aruch , letter 24, he suggests that if one cannot recite it daily, he should at least recite it on Friday. The Bet Yosef explains the reason to say Parashat HaMan daily is kedei she'ya'amin /so that one should believe that, kol mezonotav /all his parnassah , comes b'hashgacha /through Hashem's Divine supervision. The Sefer Levush adds that this was exactly what happened with the manna — she'hishgiach Hashem yitbarach / Hashem supervised to give each person precisely one omer per family member . This showed clearly that Hashem knows exactly what goes on in your household. The Shulchan Aruch HaRav further notes that it says there, וימודו בעומר / they measured with the omer measuring bowl And ולא העדיף המרבה והממעיט לא החסיר /the one who gathered more had no extra, and the one who gathered less was not lacking. This demonstrates Hashem's exact hashgacha — you receive exactly what you are meant to receive, and no amount of extra hishtadlut will change it. Rabbenu Bachya , on Shemot 16:16, records a tradition from the sages: Kol ha'omer Parashat HaMan b'chol yom / whoever says Parashat HaMan daily, muvtach lo/ is guaranteed that he will never lack parnassah . This is not a magical formula; the segulah is in the emunah and bitachon that it instills. The Perisha on Orach Chaim Siman 1 quotes this from a Yerushalmi in Berachot , though it is absent from our version. Regardless, Rabbenu Bachya's words suffice to confirm its ancient tradition. *There is a halachic question about whether it should be said before or after prayers. Some rule that one should not request personal needs before tefillah , so it is customary to say it after Alenu L'shabe'ach , which is how it appears in many siddurim . If we wish to go further with segulot , the Sefer Shevet Mussar by Rav Eliyahu HaKohen of Izmir (chapter 40) says it is preferable to say it shnayim mikra ve'echad targum . And we can't let this topic pass without mentioning one of my favorite related stories- about Mr. David Mizrahi, a'h , who kept a glass jar with cotton balls in his office to remind himself of the manna . The prophet Yirmiyahu , when the Jewish people complained about parnassah and not being able to dedicate themselves to Torah, took the tzintzenet ha'man / the jar of manna from the Kodesh HaKodashim that was put there for safekeeping to show them what their forefathers lived on. Mr. Mizrahi keptt his jar as visual reminder to strengthen himself daily. Furthermore, in Ohr HaMeir ( Parashat Beha'alotecha ), it says the purpose is not some magical trick but l'orer libo b'kirbo b'bitachon — to awaken one's heart in reliance on Hashem, and lada'at u'lehavin — to know and understand — she'gam ata lo nifsak ha'man , that the manna has not ceased. Finally, in sefer Bet HaLevi (Artscroll edition, p. 15), he writes that regarding parnasa, mezonotav shel adam , all one's knowledge and hishtadlut lo yo'ilu me'umah — will not help at all to add more than what was decreed — just as with the manna , lo he'edir hamerbeh vehamamit lo hechsir /Whoever took more did not have extra and whoever took less was not lacking and The manna stands as an eternal sign that hishtadlut does not increase what is decreed. And of all this, according to the Chida , falls under the positive commandment mentioned in Parashat Ekev to remember the man na .

When and how does an animal that was worshipped become prohibited? • Surprisingly, the Shulchan Aruch rules in accordance with the Tur against the Rambam and Ran (the Rif and Rosh are mysteriously silent about Chalipei Chalipin)

The Rebbe explains that education and teaching in purity is now a personal mitzvah that cannot be fulfilled by others, as others' efforts are insufficient. Therefore, it carries full halachic weight, as detailed in Shulchan Aruch and Hilchos Talmud Torah of the Alter Rebbe. https://www.torahrecordings.com/rebbe/igroskodesh/015/012/5627

The Rebbe clarifies that his intent is not limited to Chassidic synagogues but that all Jewish congregations, without exception, should learn Pnimiyus HaTorah. He supports this with clear sources, including the Rambam and Shulchan Aruch, emphasizing the ultimate goal of universal divine knowledge. https://www.torahrecordings.com/rebbe/igroskodesh/015/011/5618

In this episode, we explore the halachic principles behind tying and untying knots on Shabbat, focusing on the two key conditions discussed in classical sources: permanence and professional craftsmanship. We compare opinions from the Shulchan Aruch, Rambam, Rashi, and the Mishnah Berurah, and address when a knot may be permitted for mitzvah purposes or in cases of discomfort. Clear guidelines and practical examples—like tying a bucket rope or measuring a mikvah—help clarify when a knot constitutes a biblical or rabbinic concern.

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.

How do we distinguish between immutable Torah truths and areas open to interpretation? In this episode, I sit down with Rabbi Pill, a Torah scholar and constitutional law professor, to explore the sacred yet complex process of halachic decision-making. We examine whether halacha is a divine system with fixed answers or a human endeavor grounded in humility, judgment, and tradition. From the Talmud to the Shulchan Aruch, we trace how halachic authority is defined and how differing practices are understood. Rabbi Pill brings clarity and reverence to this deep conversation, helping us better understand how halacha is built, sustained, and lived and where we draw the line between the immutable and the debatable.  Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Explore The Art of Prayer – a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home or classroom by clicking here.

In this episode, we explore the halachic principles surrounding temporary structures on Shabbat—specifically tents, curtains, and bed canopies. The discussion focuses on when it is permitted to erect or dismantle these structures, how elements like cords and a handbreadth-sized "roof" factor into permissibility, and whether everyday items like blankets can pose a halachic issue. Clear guidance is drawn from the Mishna Berura, Shulchan Aruch, and other key sources, offering practical insight into common Shabbat questions.

This episode examines the halachic framework for creating spouts and openings in containers on Shabbat—using wine barrels, reeds, and makeshift taps as classical examples. We explore how these principles inform modern applications, such as opening juice boxes, inserting straws, using spigots in beverage dispensers, and even managing wine casks in hospitality settings. Drawing from the Shulchan Aruch, Rema, and Mishnah Berurah, we uncover the fine line between permitted use and prohibited melacha based on intent, permanence, and tool use. Join us as we connect centuries-old rulings to present-day Sabbath observance.

Is the bracha on Chatzi Hallel based on it being a real obligation or just a minhag? We explore the machlokes between the Rambam, Rif, and Rabbeinu Tam: Is a bracha said only with a tzibur, or even by a yachid? Is there no bracha at all because it's just a minhag? We'll clarify the psak of the Shulchan Aruch and Rama, explain what Ashkenazim and Sephardim do, and discuss what to do if you're in the middle of Pesukei D'zimra when the tzibur starts Hallel. All based on the sugya in OC 422.

A deep dive into the complex halachic principles surrounding opening packaging on Shabbat. We explore the classic sources—Shulchan Aruch, Mishnah Berurah, and major Poskim—regarding creating or widening holes in containers, with real-world examples such as milk cartons and barrels. Includes practical guidance on handling packaging when pre-opening isn't possible.

In this in-depth episode, we explore the complex halachic questions surrounding the opening of food packaging on Shabbos. Drawing from the Shulchan Aruch, Mishna Berura, Chazon Ish, Rav Moshe Feinstein, and other major poskim, we break down the core prohibitions of Boneh (building), Soser (destruction), and Makeh B'Patish (final hammer blow) as they apply to modern containers.Should you open a cereal box on Shabbos? What about a bottle cap or yogurt lid? What's the difference between disposable and reusable packaging? Learn the practical guidelines, chumras, and leniencies, and understand why opening packaging before Shabbos is strongly advised. A must-listen for anyone seeking to keep Shabbos carefully and confidently in the modern kitchen.

This episode explores the halachic intricacies of doors, hinges, and barriers on Shabbat, focusing on Siman 313. We examine when placing or locking a door is considered building, the status of reed mats, thorn panels, and single-plank closures, and how constant use or prior attachment affects permissibility. A detailed look at common and less common cases, all through the lens of Shulchan Aruch and Mishnah Berurah

We have explained in a previous daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), that Sephardim do not take hair cuts until the 34th day of the Omer. This is unlike the Ashkenazim who take hair cuts from the 33rd day of the Omer. So the question was asked about a case that is occurring this year 5765 (2005). Would it be permissible for a Sephardi to take a hair cut on the 33rd day of the Omer if the 34th day of the Omer falls out on Shabbat? Maran writes clearly in Shulchan Aruch that yes in deed, it is permissible for Sephardim to take a hair cut on the 33rd day of the Omer when the 34th day of the Omer falls out on Shabbat. One would not have to wait until Sunday. For that matter, Chacham Ovadia Yoseph writes in Yichaave Da'at in Helek 4, siman 32 that it is permissible to get a hair cut on Friday at any time. One does not have to wait until the afternoon. One can get a hair cut in the morning if he wants. As a mater of fact, Chacham Ovadia Yoseph says a person can even get a hair cut the night before (33rd of the Omer at night) if there is sufficient cause. For example, one can take a hair cut the night before if he has a business appointment the next morning, or if he can not get a hair cut appointment during the day, or if he needs to attend a Simcha. The question was asked about children and ladies and whether or not they may take hair cuts during the Omer. Well, we discussed this before in Daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), but let's just repeat them again today for the purposes of review. Ladies are allowed to take hair cuts at any time during the Omer. As for children, they too may take hair cuts at any time during the Omer. Only once the boy becomes Bar Mitzvah he may not take hair cuts until the 34th (for Sephardim). But girls and ladies of all ages are not bound by this rule, and they may take a hair cut at any time during this period. The question was also asked about beards. Is it permissible to shave a beard on the 34th day of the Omer? More specifically, would it be permissible to allow Sephardim this year to shave on the 33rd? Chacham Ben Tzion Aba Shaul in his recently published book 'Or L'Tzion 3' discussed the Minhag of the Kabalists who do not take hair cuts for the 49 days of the Omer. The Arizal (Rabbi Yitzchak Luria, otherwise known as The Ari) also says this, however Chacham Ben Tzion holds that this restriction only applies to hair and not to beards. Therefore, even if someone wants to follow the Arizal and the Kabalists and refrain from taking a hair cut throughout all 49 days, he may however shave on the 34th day (the 33rd this year).

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Which is the proper way to recite the Amida – silently, or audibly? The Shulchan Aruch writes (101) that when praying the Amida one must move his lips and enunciate the words; thinking the words in one's mind does not fulfill the obligation, as indicating in the verse describing the prayer of Chana, mother of the prophet Shemuel: "Only her lips were moving…" (Shemuel I 1:13). This ruling of the Shulchan Aruch is shared by all authorities. There is, however, disagreement among the authorities as to how loudly the Amida should be recited. The Shulchan Aruch rules that one should recite the Amida softly enough so that those standing near him will not hear his prayer, but loudly enough to allow him to hear his own prayer. Among the Kabbalists, however, we find different traditions in this regard. The Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), in his work "Birkei Yosef" (a commentary to the Shulchan Aruch), records a tradition he heard in the name of students of the Arizal (famed Kabbalist, Israel, 1534-1572) that the Amida must be prayed silently. If one's prayer is even slightly audible, the "Chitzonim" (harmful spiritual forces) are capable of disrupting the prayer's efficacy and preventing it from reaching its destination. By contrast, the Siddur Beit Oveid (in Hilchot Tefila, 75), after recording these comments of the Chid"a, cites a ruling from the Kabbalist Mahari Seruk, a student of the Arizal, that one must pray loudly enough to hear his own prayer. Thus, different traditions exist as to the proper way to recite the Amida according to the Kabbalah. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in his work "Od Yosef Chai" (Parashat Mishpatim, 3; listen to audio for precise citation), rules that the Halacha on this issue depends on the individual's ability to properly pronounce the words and concentrate on his prayer. One who feels that he can accurately enunciate the words and pray with concentration reciting the Amida inaudibly, then he should do so, in accordance with the tradition cited by the Chid"a. If, however, one suspects that he might swallow his words or experience difficulty concentrating unless he recites the Amida audibly, then he should follow the Shulchan Aruch's ruling and pray the Amida loudly enough to hear his words. The Ben Ish Chai adds that his father followed the practice to recite the Amida audibly. Chacham Ovadia Yosef, in his work Halichot Olam (vol. 1, p. 157), writes that the Halacha follows the position of the Shulchan Aruch, that the Amida should be recited audibly. This will enhance his concentration and ability to pronounce the words properly. Of course, those who recite the Amida audibly must ensure to recite it softly enough that only they – and nobody else in the synagogue – can hear their prayer. Summary: According to all authorities, one must recite the Amida with his lips, and not merely think the words in his mind. One should recite the Amida audibly, such that he – but nobody else – can hear his prayer. If he feels capable of properly enunciating the words and concentrating while praying silently, the Ben Ish Chai says to pray silently.