Podcasts about Shulchan Aruch

Gittin Shiur #96 Daf 10b- Dina D'malchusa Dina, Shulchan Aruch

Gittin Shiur #97 Daf 10b- Dina D'malchusa Dina, Shulchan Aruch

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.

We continue to discuss a case where a person drops the fruit upon which they made a Bracha and a seeming Machloket between the Shulchan Aruch and the Rama.

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurIn the Mishnah at the beginning of the chapter, there is a debate between Rabbi Shimon and the Sages regarding the concept of beriyah (a complete entity). Rabbi Shimon holds that eating even the smallest amount of a forbidden item—if it constitutes a complete entity—incurs lashes. The Sages disagree, requiring a minimum quantity (kezayit) for liability. Rabbi Shimon challenges them: if one who eats an ant is liable, then surely eating a single grain of wheat should also be. The Mishnah doesn't clarify how the Sages responded to this claim. Join us as we trace this fascinating dispute from the Talmud to the Shulchan Aruch.Gefet Ep 109Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

התוכן הרמב"ם במשנה תורה ואדה"ז בשו"ע כותבים "בכל דור ודור חייב אדם להראות את עצמו כאילו הוא עתה יוצא משעבוד מצרים", וב"נוסח ההגדה" (וכן אדה"ז בתניא) כותבים "לראות כו'". כי החיוב בליל הפסח, שאודותיו מדובר ברמב"ם ובשו"ע, הוא שסיפור יצי"מ צ"ל באופן ד"והגדת לבנך" – לא רק "לראות את עצמו" (כבכל יום) אלא גם "להראות" לאחרים. אבל בשעה שמקיים ה"להראות" ע"י אמירת ההגדה אומר "חייב לראות", כי החיוב שנשאר לאח"ז (בכל יום) הוא רק "לראות". וזה שבשאר הפוסקים כתוב [נוגע לחיוב בליל הפסח] "לראות" הוא – כי לדעתם ה"והגדת לבנך" ("להראות") שבליל הפסח הוא דין בפ"ע ורק "לכתחילה", ואין לכללו בעיקר החיוב המעכב – "לראות" מה ש"עשה ה' לי בצאתי ממצרים". ויה"ר שכל א' יקיים בעצמו בימים שלפני הפסח הענין ד"לראות את עצמו וכו'", והעיקר – שכל אחד מישראל יצא מהגלות [שאפילו "פושעי ישראל" הם "ישראל", משא"כ אפי' "חסידי אוה"ע" הם "אומות העולם", ויש לבטל את הענין ד"עמלק בגימטריא ספק" שבזה וכו'].א' השיחות דהתוועדות יום א' פ' שמיני, י"א ניסן ה'תשל"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=15-04-2025 Synopsis The Rambam writes in Mishneh Torah, and the Alter Rebbe writes in his Shulchan Aruch, that, “In every generation, a person is obligated to show himself as if he is now leaving the slavery of Egypt.” However, the Rambam's wording in the text of the Haggadah (and likewise, the Alter Rebbe's wording in Tanya) is “to see himself….” The reason is because the halachos in Rambam and the Alter Rebbe's Shulchan Aruch are discussing the obligation on Pesach night, where one must tell the story of leaving Egypt by “telling your son” – not just “seeing oneself” (which is a mitzvah every day), but also telling someone else, “to show.” But during the Seder itself, when one is actually reciting the Haggadah (in fulfillment of the obligation “to show”), he says, “A person is obligated to see,” because from that point on, the obligation remaining afterward (every day) is only “to see.” The reason that other Poskim write “to see” (even in the context of describing the obligation of Pesach night) is because they hold that the mitzvah to “tell your son” (“showing”) on Pesach night is a separate law in its own right, that should be done lechatchilah, but isn't strictly necessary for, and shouldn't be included in, the main obligation, which is “to see” what “Hashem has done for me when I came out of Egypt.” May it be Hashem's will that in the days leading up to Pesach, everyone merit to “see himself leaving Egypt” etc., and the main thing – that every Jew leave exile. (Every Jew, even the “sinners of the Jewish people, are still “Jewish people,” whereas even the “pious of the nations of the world” are still “nations of the world”; any doubts (“Amalek”) and confusion concerning the distinction between the two (regarding the “Who is a Jew?” issue) should be nullified etc.)Sichah from farbrengen of Sunday, Parashas Shemini, 11 Nissan 5735 For a transcript in English of the Sicha: https://thedailysicha.com/?date=15-04-2025

We begin learning Siman 308:1 in Shulchan Aruch with the Mishnah Berurah, focusing on the halachat of muktzeh. What items are prohibited to move on Shabbat—and why? We explore cases like a scribe's knife, a merchant's mallet, and how intent and usage affect status. A clear and practical intro to one of Shabbat's core areas.

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 43 minutesSynopsis: Last night (4/4/25), in our Thursday night women's shiur, we explored a question posed to me by two of my students (shout out to Moshe and Shmarya) about a song found at the end of most Haggadot: “Is there an inherent problem with saying Adir Hu?” The concern is that, on the surface, Adir Hu seems to exemplify the type of excessive adjectival praise condemned by R' Chanina in Berachos 33b. Our session was more of a “Machshavah Lab”-style exploration than a formal shiur: we learned the Gemara, raised a bunch of questions, and then turned to the poskim—with the Rambam leading the minority view, opposed in various ways by the Tur, Beis Yosef, and Shulchan Aruch. We also looked at the Rambam's stricter formulation in the Moreh ha'Nevuchim, noting what seem like major inconsistencies in his position. We concluded with a summary of why, according to everyone except the Rambam in the Moreh, it's halachically permissible to sing Adir Hu. It was a fun adventure that left us with plenty of juicy questions and problems to think about over Pesach and beyond!-----מקורות:אדיר הואברכות דף לג עמוד ברמב"ם - משנה תורה: ספר אהבה, הלכות תפילה וברכת כהנים ט:ז; א:א-דטור אורח חיים קיג:טבית יוסף שםשולחן ערוך שםרמב"ם - מורה הנבוכים א:נטרמב"ם - משנה תורה: ספר אהבה, הלכות ברכות י:כד-----The Torah content from now until Erev Pesach has been sponsored by Yehudis Korn l'zecher nishmas Moshe ben Yeshayahu Yehuda.-----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

In this week's episode we study a text from the Shulchan Aruch about ways to bring joy for a holiday, which includes meat and wine, toasted nuts and grains, and new clothes. We talk about the joy of getting new things, and how, often in our modern society, we buy so many new things that the joy diminishes. Some ideas we discuss are saving the joy of something special and new to coincide with a special event or a holiday and buying used clothes which can contain the extra joy of wearing something historical, unique, and the story of its previous wearer. Follow along here: www.sefaria.org/sheets/609796 .

**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.

Welcome to our new Haggada series. We started with Ha Lachma Ania and the second stanza is כל דכפין ייתי ויכול, כל דצריך ייתי ויפסח let all those who are hungry come and eat, all those who are in need, come and partake That's a strange statement. We're inviting everyone in to eat. It's a nice, open house, if someone gets stuck last minute. But, how real is this? How honest and sincere are we? If someone were to actually knock at your door, would you let them in? If a family comes, will you let them in? The sefer Hochmat Shlomo by Rav Shlomo Kluger, in his commentary on Shulchan Aruch, siman 429, discusses Minhag L'K'not Hitim / the custom of buying wheat to distribute to the poor for Pesach . It's called kimcha D'Pischa , which literally means kemach/flour for Pesach, flour for the Matzot on Pesach. Why is this more relevant to Pesach than Shavuot or Succot? Succot is an expensive holiday. What's special about this holiday? Rav Shlomo Kluger says that on the night of the Seder, we are going to say Ha Lachma Ania, and we're going to invite in all those who are poor, and say anyone that wants to come in can come in, but will we really take them in? If not, it's like we're lying in front of God. Therefore, he says, the rabbis established to give out Maot Hittim. That way, if someone knocks at the door, you say can " Look, I said anyone that's hungry, anyone that's needy, but you shouldn't be hungry and needy. We have a community pot. If you were aware of it, and we gave you the money, and you spent it, then technically you caused it. I'm ready to take in anybody that didn't do it themselves, " so to say. We want to make sure that we're clean, so we give Kimcha D'Pischa so that the statement shouldn't be a false statement, but we have to go a step further. Why don't we make the same statement on Succot and invite everyone into our Succahs? And if we did that, we'd have to say Ha Lachma then as well. So we shifted the question a little further. We have Kimcha D'Pischa , we're raising funds for the wheat because we don't want to make a false statement when we invite the guests. Well, why don't we invite the guests on Succot also? The answer goes a little further. We go to the שער Shaar Hatziyun, also known as the Mishna Berurah Chafetz Chaim, in the same chapter in letter 10. He says, Pesach is special in that is we call it Zman Herut/ A time of freedom . And everybody sits by their table, הוא וביתו ברוב שמחה, he's there with his household full of happiness. אין זה כבוד לה׳, it's a lack of respect to God that His children, the poor, are hungry and thirsty. And therefore we give them flour, not just day by day, but for the כל ימי פסח, all the days of Pesach , enough to last them through the holiday, that he can also tell the story of Yetziat Mitzrayim B'Simcha. This is important. Not only do I want to be happy at the Seder , but it's my responsibility to make others happy as well. It's interesting that the concept of giving the Kimcha D'Pischa/wheat or flour for the poor, is not necessarily a Sedaka concept. It's not about charity, but it has to do with your responsibility to make people happy. And the Rambam in the laws of Yom Tov , chapter 6, Halacha 18, tells us that when you're eating and happy on the holiday, you also have to make the convert, the widow and the orphan happy along with other poor, unprivileged people. He says that if a person doesn't do that, then his simcha is not truly the simcha of a holiday. It's a simcha of his own stomach. So it ends up that in order for your holiday simcha to be a proper simcha , you have to make the poor people happy as well. Thhat's why the Rambam doesn't mention this in the laws of charity. It's in the laws of the holiday. To properly fulfill your holiday and have the true Simchat Chag, you have to make other people happy. That's why the sefer Mishneh Yaavetz says, an explanation why, if you look at Mishna Berurah, letter 6 this concept of קמחא Kimcha D'Pischa, says that even someone that's exempt from other types of charities has to give this charity . Because this is not a charity law, it's a happiness law. Literally one of the first laws, if you go through volume 5 of Mishna Berurah one of the first laws is this law of making sure to give קמחא דפסחא Kimcha D'Pischa. How does one fulfill this? There are different customs. Kemach means flour . Why flour? Why not money? Why not give them actual Matzot ? I saw an explanation once that it's because in those days it was considered normal and respectable to go to the Matzah bakery, like today you have חבורה מצה. Getting a box of finished matzot was not the way respectable people acted. We want to give him his provisions in a respectable fashion and let him go like everyone else (not stand out) and be able to actually bake his own I matzot . Fascinating. With this, we go a step further. What do we fulfill this mitzva with? Rav Shlomo Zalman Auerbach in sefer Arichat Shlomo Letter 2 in the laws of Nissan says that it's not only food. He says, כל צרכי החג, all needs, including clothing. Why? Because that's what he needs. And again, דרך חרות, if everyone is sitting around the table with their new clothing, shouldn't he also have new clothing? So when it says anything you need , that doesn't just mean, as we said, whoever's hungry, come and eat. כל דצריך, means whoever has needs , Rav Dovid Feinstein ztl says it means, any Pesach need. That means if you need clothing, come now. But what if I don't have any clothing to give? You can give out clothing cards before the holiday? And with that, we switch gears into our annual Lev Chana appeal. We do this every single year at this time of the year, where we reach out to you to give out clothing cards for families in need. The families receive a card that works like a gift card for multiple stores, so they can shop like everybody else. Not, " Oh, we're going to send you some clothing and see if it fits your children." They can be a person and walk into a clothing store like anybody else, shop in dignity and be happy. And as always, we end off with powerful words of רש״י in Parashat Re'eh , where Hashem says, , אם אתה משמח את שלי, אני משמח את שלך/ If you make My children happy, I'll make your children happy. And that's what we're doing. We're selling happiness insurance. If you want to be insured that you're going to have happiness over the holiday. Rav Chaim Pilaggi says he knows many people who spent a lot of money and the house is full of arguments and contention, because they didn't follow this Rashi. So we're giving you that opportunity to buy happiness insurance. It's very easy. You can: Send an email to Rabbisutton@gmail.com with a pledge and I'll bill you, or send a donation via Zelle to Rabbisutton@gmail.com , or go to https://www.rayze.it/levchanazm/ If you're a JCF person, search CON506. Lastly, if you're a person that likes to write checks, you can send a check to Rabbi David Sutton 1059 East 10th Street, Brooklyn, New York, 11230 and make the check out to Lev Chana Tizke Lemitzvot

In this episode, we continue exploring the halachos of commerce and financial matters on Shabbos, focusing on hiring teachers, pledging tzedakah, and auctioning mitzvos. We also delve into the complexities of transactions initiated before Shabbos, the permissibility of measuring for mitzvah purposes, and the nuances of healing on Shabbos. Join us for an insightful discussion on these fascinating topics from the Shulchan Aruch and Mishnah Berurah.

התוכן אף שקיום תורה ומצוות צ"ל מתוך שמחה ומתוך תענוג, "שמחה וטוב לבב", מ"מ עיקר הדרישה היא – שמחה, כי היא צריכה להיות בגלוי דוקא. עיקר היסוד לשמחה אמיתית הוא – שלכל יהודי, יהי' מי שיהי', יש "נפש השנית בישראל (ש)היא חלק אלוקה ממעל ממש" בשלימות. וזהו הקשר בין הפס"ד של הרמ"א בסיום שו"ע או"ח "טוב לב משתה תמיד" למ"ש בהתחלת השו"ע "שויתי ה' לנגדי תמיד", דלכאו' איך תובעים ב' ענינים אלו יחד – הרי ""אין צדיק בארץ אשר יעשה טוב ולא יחטא"?! – כי מצד ה"חלק אלוקה ממעל ממש" שיש לו ברור שסוכ"ס "בל ידח ממנו נדח" ויעשה תשובה כדבעי, עד ש"זדונות נעשו לו כזכיות", ויהי' לו "טוב לב משתה תמיד". ענין השמחה נותן כח להתגבר על חושך הגלות שמבחוץ וחושך של גלות הפנימי – שנדמה שישנם ענינים בעולם המונעים קיום תומ"צ, אע"פ שבאמת אי"ז אלא נסיון בלבד. משיחת מוצש"ק פ' וישלח, י"ט כסלו ה'תשל"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=19-03-2025 Synopsis Although Torah and mitzvos must be done with joy and pleasure (“joy and gladness of heart”), the primary requirement is joy, which is specifically expressed outwardly. The basis for true joy is the fact that every Jew, whoever he may be, possesses the “second soul in a Jew, which is actually a part of Hashem from above.” This is the connection between the Rema's ruling at the end of Orach Chaim, “One who has a cheerful heart who always has a feast,” and what it says at the beginning of Shulchan Aruch, “I have placed Hashem before me always.” Seemingly, how can both of these be expected simultaneously, considering that “There is no righteous person on earth who does good and never sins”?! The answer is that because a Jew possesses the “actual part of Hashem from above,” it is certain that ultimately “he that is banished will not be cast from Him,” and he will do teshuvah properly, such that “his willful sins will be transformed into merits for him”; therefore he “has a cheerful heart” and is “always feasting.” Joy provides the strength to overcome the darkness of the exile as well as the darkness of the inner exile, which is the illusion that the world can present an obstacle to Torah and mitzvos, while in truth it is only a test.Excerpt from sichah of Motzaei Shabbos Parashas Vayishlach, 19 Kislev 5737 For a transcript in English of the Sicha: https://thedailysicha.com/?date=19-03-2025

התוכן בהמשך למדובר לאחרונה על מ"ש הרמ"א להלכה בסיום השו"ע ש"טוב לב משתה תמיד" – התערב ה"קלוגינקער" וכו', ולכן יש צורך להבהיר עוה"פ אודות האיסור דשתיית משקה לפני גיל ארבעים, והתנאים שבזה וכו'. יש לזכור שהרמ"א כותב הנ"ל לא במקום שמדובר על ענינים תמידיים שבכל יום אלא בסוף הל' פורים. ובפשטות: רוב ציווי השו"ע קשורים עם הגבלה בזמן ומקום. לדוגמא, הציווי "לבסומי" הוא בפורים דוקא. הציווי לאכילת מצה – בליל א' דפסח דוקא ולא לאחרי הפסח (למרות שבאכילת מצה בפסח הוא "אוכל אמונה"!), ואם ירצה לברך על מצה לאחרי הפסח ה"ז בגדר "בוצע ברך וגו'" ר"ל! ובנוגע לעניננו: ההנהגה ד"טוב לב משתה תמיד" כפשוטו – שייכת למעמד ומצב מיוחד של שמחה כמו בפורים, ואילו בשאר הזמנים ה"ז באופן שמובא בפרש"י על פסוק זה "(כל ימי עני רעים) וטוב לב משתה תמיד" "ורבותינו דרשו מה שדרשו בחלק [במס' סנהדרין]" ושם דקאי על "בעלי משנה" או "בעלי תלמוד"!ד' חלקים משיחת אור ליום ג' פ' ויחי, י"ב טבת – המשך "דידן נצח" ה'תשמ"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-03-2025 Synopsis In connection to what has been discussed lately regarding the Rema's statement at the end of the Shulchan Aruch – that “he who has a cheerful heart always has a feast” – because the “smart aleck” (yetzer hara) has gotten involved etc., it's necessary to once again bring up the prohibition of drinking mashke before the age of forty, and the conditions placed upon it etc. It's important to remember that the Rema writes this not in the context of daily practice, but at the end of the laws of Purim. Most of the Shulchan Aruch's requirements are tied to a specific time and place. For example, the obligation to “become intoxicated” applies specifically on Purim, and the mitzvah of eating matzah applies specifically on the first night of Pesach, not after Pesach (even though eating matzah during Pesach is considered “eating faith”); if one wishes to make a bracha on matzah after Pesach, it would fall under the category of “the robber who blesses…” Rachmana litzlan. In this case: the practice of “he who has a cheerful heart always has a feast” in the literal sense applies specifically to joyous occasions like Purim. But the rest of the time, it's like Rashi says on this verse “(All the days of a poor man are bad) but he who has a cheerful heart always has a feast” – “Our Rabbis expounded what they expounded in Chelek (in Sanhedrin) – where it says that this refers to “masters of Mishnah” or “masters of Talmud.”4 excerpts from sichah of 12 Monday night, Parashas Vayechi, 12 Teves 5747 – following the victory of “Didan Notzach” on 5 Teves For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-03-2025

he Rebbe thanks the recipient for publicizing his election stance and inquires about Rabbi Herzog. He welcomes Torah insights on the Alter Rebbe's Shulchan Aruch but notes possible delays in response. Enclosed is a delayed Kuntras for Chanukah, along with blessings. https://www.torahrecordings.com/rebbe/004_igros_kodesh/kislev/839

The disturbing origin of oft-quoted religious narratives of "gendered souls".To watch this on video and for full access to notes and resources, go tohttps://shirabatya.substack.com/trans-biblical-characters-in-jewish2To watch part 1 (recommended), go tohttps://shirabatya.substack.com/p/trans-biblical-characters-in-jewish1“Queer” teachers such as Abby Stein have sought religious foundations in Judaism for the idea of true trans - that some people are born in the wrong body, with the soul of the opposite sex. They do this by appealing to narratives in Lurianic Kabbalah to do with reincarnation, and by projecting trans identities onto biblical personalities such as Joseph, Dinah, Isaac, and Michal. Such narratives have been promoted by organisations such as Keshet (the American Jewish LGBT charity, whose judgment in promoting these texts must be questioned).I have explored the texts behind these arguments, including quite a bit of halacha (Jewish legal texts) to do with Michal's tefillin. This quest took me on a very dark journey that ended with homophobia, misogyny and an accusation of witchcraft.Warning: You will be offended!This is the second half of a recording of a Zoom shiur (lecture) that I gave on Sunday 23 February. This is a more in depth and uncensored version of a similar session that I gave at Limmud Festival in December 2024 with a slightly different title.In Part 1, we explored the background to these narratives and the link with gender identity ideology, and I discussed the narratives relating to Dinah, Joseph, and Isaac. We discovered that far from being transgender, Isaac is understood to have been an immature boy with a “female soul” who matured into a proper man who could give his wife children.We ended Part 1 on the question of what the “soul” really means in these narratives, and whether Judaism is really compatible with the soul / body or mind / body dichotomy inherent in the idea of a “gender” separate from sex.Here in Part 2, we explore the complex case of Michal. The legend that she wore tefillin will lead us on a journey through the halachah (Jewish legal texts) to do with women and tefillin, and finally to the same text from Chayim Vital that Abby Stein credited for inspiring Stein's transition when interviewed in 2019. You are best off watching this on video, as I speak quickly, and the slides contain important information. However, if you are on a podcast app, you can also download the slides with the link below and flip through them as you listen.Slide show here: https://docs.jcob.org/gender/GenderSoulPresentationSubstack.pdfYou can also read the full source sheet here: https://docs.jcob.org/gender/GenderSoulSourcesSubstack.pdfLinks:Stonewall list of LGBTQ termsRabbi Jack Abramowitz An Orthodox Rabbi Discusses Transgender Issues in Jewish Texts (Orthodox Union 2017).Keshet (USA) resource on Gender Fluidity in the Jewish TraditionJericho Vincent on our “trancestors”Jay Michelson: Kabbalah and Queer Theology (July 22, 2012).Much more in the full source sheet (see above)Rabbi Simchah Fuerman: article for NEFESH(International Network of Orthodox Mental Health Professionals)Ronit Irshai: superb article on cross-dressingAbby Chava Stein:source sheet from Limmud Festival 2019interview in 2019 describing how Sha'ar HaGilgulim changed Stein's lifesource sheet on Sefaria (includes text by Rabbi Yechiel Michael of Zloczow)upcoming book “Sources of Pride” שורשי גאווהSefaria Source Links (misc):Talmud Berachot 60a: Leah's child was originally male but Leah prayed that her sister Rachel should have a son so the sexes were switchedBeresishit Rabbah 72:6 sex switch because Rachel prayed for two sonsRabbi Eliyahu Munk on Dinah's male natureBereishit Rabbah on Joseph's laddishnessBereishit Rabbah 87:7: on Joseph finding himself not to be a man [ish].Or HaChayim on Isaac's double birth (female then male)Source Links on Michal:Michal had no child until her dying dayProhibition of cross-dressing (Deuteronomy 22:5)Babylonian Talmud on Michal wearing tefillinJerusalem Talmud on Michal wearing tefillinRashba that Michal said the brachah (blessing)Kaf Hachayyim on Michal's male soulYefeh Lalev (Rachamim Palaji): Michal had a male soulHalachah of Tefillin:Shulchan Aruch on clean minds (hase'ach da'at)Shulchan Aruch on clean bodies (guf naki)Targum Jonathan that tefillin is cross-dressing for womenSefer Hachinuch that women get a reward for wearing tefillinDeracheha: various sources on tefillin in practiceDeracheha on clean bodies (guf naki)Deracheha: various sources on tefillin in practiceRema: We protest against itChayim Vital:Sha'ar Hagilgulim: only male souls reincarnateSha'ar Hagilgulim: on male homosexuals reincarnated as womenChabbad website on infertility of Chayim Vital's first wifeChayim Vital's unhappy marriage (Wikipedia)Chayim Vital's Freudian DreamUnusual bodiesWomen who transform into men (Yosef Palaji)Aryeh Klapper explains why the Tzitz Eliezer did not really rule that men can medically become womenThe Palaji / Falaji / Palacci / Palaggi brothers of Ismir: Wikipedia articleSubscribe for free to receive new posts and support my work. https://shirabatya.substack.com/ This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit shirabatya.substack.com

On "Shabbat Zachor," the Shabbat before Purim, we take two Torah scrolls from the Heichal. After reading the regular Torah portion from the first Torah, we open the second scroll and read for the Maftir reading the final verses of Parashat Ki-Teitzei (Devarim 25:17-19) which command us to recount Amalek's attack on Benei Yisrael. According to many Halachic authorities, including the Shulchan Aruch, the annual reading of these verses constitutes a Torah obligation. The Zachor reading differs in this regard from the standard Torah reading, in that it is a Torah obligation. In light of the unique status of the Zachor reading, is it proper for the congregation to read along with the Ba'al Koreh (reader) from their Chumashim as he reads Zachor? Although some Rabbis indeed encouraged reading Zachor along with the Ba'al Koreh, Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Purim, p. 4), rules that to the contrary, this practice is inappropriate. Firstly, he notes that the Torah introduces the obligation to recall Amalek's assault with the term "Zachor" (literally, "Remember") – the same term with which the Torah introduces the obligation of Kiddush on Shabbat (Shemot 20:8). The Sages understood the word "Zachor" as a reference to verbal recitation, thus requiring that one verbally declare the sanctity of Shabbat every Shabbat, and verbally recall the incident of Amalek once a year. As we know, one can fulfill his obligation of Kiddush by listening to its recitation from somebody else. The Halachic principle of "Shomei'a Ke'oneh" establishes that by carefully listening to somebody else's recitation, one is considered to have personally recited the given text. Therefore, one is not required to personally recite Kiddush on Shabbat, and it suffices for him to listen to its recitation by another person. Similarly, the obligation to read the Zachor section can be fulfilled by listening to the reader, and there is thus no need for the congregation to read the verses of Zachor along with the Ba'al Koreh, as they satisfy their obligation by carefully listening to his reading. Furthermore, Chacham Ovadia adds, the Zachor obligation requires reading this section from a proper Torah scroll. Therefore, the congregation can fulfill their obligation only by listening to the Ba'al Koreh's reading, whereby they are considered to have themselves read the Zachor section from a Torah scroll. If they read from their Chumashim, then they do not fulfill their obligation. It is therefore appropriate for the congregation to remain perfectly silent during the Zachor reading and carefully listen to each word read by the Ba'al Koreh. There is some discussion among the Halachic authorities as to whether or not women are included in the obligation to hear the Zachor reading, and therefore many women indeed make a point to come to the synagogue on Shabbat Zachor to hear this reading. Many communities conduct a special Zachor reading on the afternoon of Shabbat Zachor for women who are unable to attend synagogue services in the morning. Some Rabbis discouraged this practice, arguing that it is inappropriate to take the Torah scroll from the Heichal for this reading, since no Beracha is recited over this reading and it is unclear whether or not it is in fact required. Chacham Ovadia Yosef, however (In Chazon Ovadia – Laws of Purim, p. 10), encourages this practice, claiming that reading the Zachor section for women is indeed a worthy enough purpose to warrant removing the Torah from the Heichal. He draws proof to his position from the practice of Rabbi Moshe Greenwald (early 20th-century author of the "Arugat Ha'bosem") to remove the Torah from the Heichal each morning during the first twelve days of Nissan and read from the section of the "Nesi'im" in the Book of Bamidbar (7:1-8:4). Even though reading from the "Nesi'im" section during this period is not required by Halacha, and is merely a Minhag (custom), this practice is deemed worthwhile enough to allow removing the Torah from the Heichal. Certainly, then, it is proper to conduct a special Zachor reading for women in deference to the view among the authorities that the Zachor obligation applies to both men and women. Why is no Beracha recited over the Mitzva of reading Zachor? Many Mitzvot that we perform require the recitation of a Beracha. Seemingly, then, before the Zachor reading we should recite the Beracha "Asher Kideshanu Be'mitzvotav Ve'tzivanu Li'zkor Ma'aseh Amalek." Why did the Rabbis not require the recitation of a Beracha before the performance of this Mitzva? Chacham Ovadia (Chazon Ovadia – Laws of Purim, p. 11) cites those who answer this question on the basis of the Gemara's comment in Masechet Megila (10b) that the Almighty does not rejoice in the destruction of the wicked. Although the wicked people in the world must be eliminated, their death should not be a cause of joy and celebration. Thus, for example, when the ministering angels wished to sing a song of praise upon the drowning of the Egyptians in the sea, God exclaimed, "My creatures are drowning at sea – and you wish to sing a song of praise?!" Therefore, even though we must conduct a special reading to recall the obligation to destroy Amalek, the Sages chose not to require the recitation of a Beracha, which would express a feeling of joy and excitement over the destruction of the wicked. Summary: On the Shabbat before Purim we read for the Maftir reading the section of "Zachor" from a separate Torah scroll. The congregation should remain silent during the reading, rather than read along with the Ba'al Koreh (reader). Some authorities require women to hear this reading, as well. Many communities therefore conduct a special Zachor reading during the afternoon of Shabbat Zachor for women who cannot attend the morning services, and this is a proper practice.

If a person keeps a charity box in his home and occasionally places money in the box on behalf of a charitable institution, may he borrow money that had been placed in the box and then return it later? It occasionally happens that a deliveryman comes and a person needs small change for a tip. Is it permissible to take some money from the Sedaka box and then repay the money at a later point? Some authorities allow taking money from the Sedaka box if one immediately writes a check for that amount to the institution on whose behalf he keeps the box in his home. In this way, he is not considered borrowing Sedaka, since he right away gives the same amount as he takes. Others, however, disagree, arguing that a check is not equivalent to cash, and therefore in such a case one does, indeed, take money from charity even if he writes a check right away. The Pitchei Teshuva (commentary to the Shulchan Aruch that cites rulings of later authorities), in Hilchot Sedaka (259), cites the work "Chamudei Daniel" as permitting one to borrow money from a charity box. The Chamudei Daniel explains that since this has become accepted, there is a presumed condition that the money placed in the box does not transfer ownership until it reaches the intended recipient. What more, it is common for people who borrow money from a charity box to return more than they took, and the Shulchan Aruch explicitly allows investing charity money if it will likely yield a profit on behalf of the needy recipients. Thus, by allowing people to borrow money from the charity box we increase the amount of charity distributed to the needy and to charitable institutions, and it should therefore be permissible. Nevertheless, the work "Sedaka U'mishpat" recommends that one stipulate when he begins placing money in the charity box that the money does not attain the formal status of Sedaka money until it reaches the intended recipient. In this way, there is no concern at all if one wishes to borrow money from the box and repay it in the future. Some authorities have noted, however, that if one makes such a stipulation then he does not fulfill the Misva of Sedaka immediately when placing the money in the box; since the money becomes Sedaka money only upon reaching the intended recipient, one fulfills the Misva only at that point. Some authorities claim that one can overcome this problem by stipulating that the money indeed becomes Sedaka money when it is placed in the box, but that it does not enter the ownership of the recipient until the money actually reaches him. In any event, according to strict Halacha, it is permissible to borrow money from a Sedaka box even if one had not made such a stipulation. It should be noted that according to all views, one may exchange bills and larger coins for small coins in a Tzedaka box. Since one gives the precise equivalent of what he takes, this is entirely permissible according to all opinions. Therefore, one may, for example, place a dollar bill in a Tzedaka box and take four quarters. Summary: One may borrow money that had been placed in a charity box and then repay the money at a later point. Some authorities advise making a stipulation when one first begins placing money in a Tzedaka box that the money becomes Tzedaka money only when it reaches the intended recipient. According to all authorities, one who needs small change may exchange bills and large coins for the equivalent in small coins taken from a Tzedaka box.

It is customary in all synagogues that a "Gabbai," or "Mesader," stands near the Torah during the Torah reading together with the Ba'al Keri'a (reader) and the Oleh (person called to the Torah), and is responsible for calling congregants to recite the Berachot over the Torah. The Mishna Berura (commentary to the Shulchan Aruch by Rabbi Yisrael Kagan, the "Chafetz Chayim," Lithuania, 1839-1933) cites two possible reasons for this practice (141, s"k 16). Firstly, our reading of the Torah corresponds to Matan Torah, the giving of the Torah at Mount Sinai, and should therefore resemble that momentous event. The Mesader who calls people to the Torah corresponds to the Almighty, as it were, who summoned Benei Yisrael to the mountain to receive the Torah. The Ba'al Keri'a reads the Torah for the Oleh just as Moshe Rabbenu taught the Torah to Benei Yisrael. Thus, the three men who stand by the Torah scroll during the reading serve to commemorate our initial receiving of the Torah at Mount Sinai. The Mishna Berura then cites a second explanation from Masechet Sofrim, namely, that the three men at the Torah correspond to our nation's three patriarchs – Avraham, Yitzchak and Yaakov. In this context, the Mishna Berura cites a passage from the Sha'arei Efrayim (a compendium of the laws of Torah reading by Rabbi Efrayim Zalman Margaluyot, Russia, 1760-1828) regarding controversies and misunderstandings that occasionally arise in the synagogue with respect to the distribution of Aliyot. At times a person is called to the Torah and feels insulted for having been chosen for the given Aliya, rather than for a more distinguished honor. It is all too easy in such cases for the individual to accuse the Mesader of deliberately attempting to insult him. In order to avoid such situations, the Mishna Berura advises, congregations should choose as a Mesader a well-respected and well-liked individual who has achieved a reputation of integrity. Such a person is not likely to be suspected of distributing the Aliyot on the basis of personal vendettas and agendas. The Mishna Berura adds that if it so happens that the Mesader does insult a congregant, the congregation should judge him favorably and assume that this was done inadvertently, and not maliciously. And the Mesader, for his part, must ignore any insults or scorn directed to him by the congregation. The Mishna Berura rules that if in response to a congregant's insults the Mesader leaves the Torah scroll and returns to his seat, he should be punished for dishonoring the Torah scroll. The fact that he was humiliated does not authorize him to infringe upon the honor of the Torah scroll. Summary: The Mesader, who calls people for Aliyot to the Torah during the Torah reading, should be a well-liked person known for his integrity, and must ignore any insulting comments made by disgruntled congregants. And if it appears that he infringed on somebody's honor by calling him for the wrong Aliya and the like, the congregation should assume that he made an honest mistake, and did not intentionally insult the given congregant. Furthermore, 3 people should stand at the Teba during the reading.

The Shulchan Aruch (141:6) rules that although it is permissible according to the strict Halacha to call two brothers or a father and son for successive Aliyot to the Torah, this is not done due to the concern of Ayin Ha'ra (the evil eye). Chacham David Yosef (son of Chacham Ovadia Yosef), in his work Halacha Berura (vol. 7, p. 212), adds that this applies as well to a grandfather and grandson; they should not be called for successive Aliyot due to the risk of Ayin Ha'ra. A Halachic principle establishes that "Benei Banim Harei Heim Ke'banim" – one's relationship to his grandchildren is the same for purposes of Halacha as one's relationship to his children. Thus, just as a father and son should not be called to the Torah for successive Aliyot, so should successive Aliyot not be given to a man and his grandson. Some authorities, however, as Chacham David notes, are lenient in this regard, and allow calling a grandfather and grandson for successive Aliyot. He writes that where it is necessary, such as when a family is celebrating an occasion and many family members are receiving Aliyot, they may rely on the lenient position. Our practice, however, follows the stringent view, which forbids calling a grandfather and grandson for successive Aliyot. This is particularly so in cases of a grandfather and grandson who share the same name; in such a case, according to all opinions they may not be called to the Torah for successive Aliyot. On the following page (p. 213), Chacham David writes that two brothers, a father and son, and a grandfather and grandson may be called for successive Aliyot that are read from two different Torah scrolls. On Yom Tov, for example, a second Torah scroll is opened for the Maftir reading, and it would thus be permissible to call two relatives for the final Aliya read in the first Torah and Maftir. Even though these are two successive Aliyot, nevertheless, the opening of a new Torah scroll for the Maftir reading constitutes a significant enough interruption to allow calling for Maftir a relative of the person called for the previous Aliya. This applies as well in situations where a second Torah is used for the Maftir reading on Shabbat, such as on Shabbat Zachor or Shabbat Rosh Chodesh. Another example of this situation is Simchat Torah, when we open a second Torah for the reading of Chatan Bereishit. A synagogue may call for Chatan Torah and Chatan Bereishit a father and son, two brothers, or a grandfather and grandson, despite the fact that these are successive Aliyot. Once again, the opening of a second Torah marks an interruption that allows calling a relative for the subsequent Aliya. Likewise, on Chol Ha'mo'ed Pesach, the first three Aliyot are read from one Torah, and the fourth from a second Torah. It would thus be permissible to call two relatives for the third and fourth Aliyot, since these Aliyot are read from separate Torah scrolls. Finally, Chacham David rules that a father-in-law and son-in-law may be called for successive Aliyot in situations where this is necessary, such as if a family is celebrating an occasion in the synagogue and many family members are called for Aliyot. The same Halacha we learn here applies to two Kohanim as well, who can be regarding similar to the relationship of grandfather, son, grandson. For more details, see the Halacha entitled "Simhat Torah- Is It Permissible For 2 Kohanim or 2 Leviim To Have A Back To Back Aliyah at the Torah." Summary: A congregation should not call for successive Aliyot to the Torah a father and son, two brothers, or a grandfather and grandson, except for successive Aliyot that are read from two different Torah scrolls. A father-in-law and son-in-law may be called for successive Aliyot – even from the same Torah scroll – in situations where this is necessary.

התוכן בחיבור השו"ע והתניא ניכר עד כמה התמסר רבינו הזקן לענין החינוך. וענין זה התחיל כבר מהבעש"ט, שכאשר הי' בן י"ח (ח"י שנה לפני התגלותו) הציע לחבורת הצדיקים נסתרים לדאוג ולהשתדל בענין החינוך בכל משובות ישראל, והוא עצמו קיים זאת ונעשה עוזר למלמד וכו'. ועד"ז בנוגע לרבינו הזקן כידוע שהתמסר לעבודת החינוך. הדגשת ענין החינוך בספר התניא: התחלת התניא (כפי שעלה במחשבה שזה יתחיל בשער היחוה"א) הוא ב"חנוך לנער על פי דרכו". וכן הוא בפועל בעבודת האדם, שענין החינוך הוא התחלת העבודה בכח עצמו. ובענין זה מוסיף כ"ק מו"ח אדמו"ר שתורת החסידות מבארת את ענין החינוך גם בנוגע לגדולים (ובאמת רואים זה במוחש). (וזה משתקף גם בנגלה דתורה (במס' קידושין) שלאמיתו של דבר שייכת המציאות דחינוך גם מעבר לגיל כ"ד שנה, אלא שאין ציווי לזה כיון שיתכן שלא יקבל). [המשך יבוא]משיחת מוצאי ש"ק פ' שמות, אור לכ"ד טבת ה'תשכ"ג, יום ההילולא של אדה"ז שנת הק"ן ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=23-01-2025 Synopsis The Alter Rebbe's Shulchan Aruch and Tanya demonstrate how devoted the Alter Rebbe was to education. The focus on education began with the Baal Shem Tov, who, at the age of eighteen (eighteen years before he revealed himself), proposed to the society of hidden tzaddikim to take responsibility for the Jewish education in all Jewish communities, and the Baal Shem Tov personally carried out this task by becoming a teacher's assistant etc. Similarly, the Alter Rebbe devoted himself to education, as seen with the Tanya: The Alter Rebbe originally intended to begin the Tanya with Shaar HaYichud V'ha'Emunah, whose introduction is Chaoch L'naar – “Educate the child according to his way.” And this also applies practically to a Jew's divine service: education is the starting point of one's service with their own effort. My father-in-law the Rebbe adds here that Chassidus explains how education applies not only to children, but even adults (as we in fact see clearly). (This is also reflected in Nigleh (in Masechta Kiddushin), where we see that the concept of education really applies even beyond the age of chinuch, just that there's no obligation, due to the concern that at a later age the person might not listen. (To be continued.)Excerpt from sichah of Motzaei Shabbos Parashas Shemos, 24 Teves 5723 For a transcript in English of the Sicha: https://thedailysicha.com/?date=23-01-2025

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Hot dogs are Chashuv?!! Hilchot Kriat HaTorah!? Bamba bracha!? Shulchan Aruch and Rama on brachot!?

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Where precisely on the arm should one position his Tefillin Shel Yad? Halacha requires that the entire box of the Tefillin Shel Yad be located on the muscle, the part of the arm between the elbow and shoulder that protrudes upwards when one bends his arm. If any part of the Tefillin Shel Yad extends off the muscle in either direction – be it downwards towards the elbow and upwards towards the shoulder – one does not fulfill the obligation of Tefillin. Those with particularly large Tefillin must see to it that no part of the box extends off the muscle in either direction. Where exactly on the muscle should the Tefillin Shel Yad be placed? The Gaon of Vilna (Rabbi Eliyahu of Vilna, Lithuania, 1720-1798) was of the opinion that no distinction exists between the various areas on the muscle; there is no preference as to where precisely on the muscle one should position his Tefillin. However, the Shulchan Aruch and Mishna Berura maintain that optimally the Tefillin should be placed on the lower half of the muscle, the part closer to the elbow. It should go without saying that if by positioning the Tefillin on the lower half of the muscle one runs the risk of the Tefillin extending off the muscle, even slightly, he should place the Tefillin on the middle of the muscle to prevent this from occurring. When possible, however, one should endeavor to position the Tefillin specifically on the lower half of the muscle. Preferably, one should turn the Tefillin slightly inward, towards the heart, such that when he relaxes his arms and lets them fall to the sides of his body, the Tefillin touches the area near the heart. It must be emphasized that the Tefillin should be turned inward only slightly; if the box touches the heart area even when one's arm is bent, then the Tefillin is turned too far inward, and is thus out of proper position. In conclusion, then, the Tefillin Shel Yad should be position on the arm muscle, preferably on the lower half, closer to the elbow, but no part of the Tefillin may extend even slightly below or above the elbow. The box should be tilted inward towards the body, such that it touches the heart when one's arms are straight. It should be noted that Tefillin constitutes one of the most important Mitzvot Asei ("positive" commandments) in the Torah. One who does not know how to wear the Tefillin properly can go an entire lifetime without ever fulfilling this special Mitzva, even if he wears it each and every weekday. It is thus imperative for one to ensure to comply with these laws and see to it that his Tefillin are positioned properly.

Kitzur Shulchan Aruch Yomi 28 [11.22] Siman 15:7 - end [Someone Leaves The Minyan, Can You Finish? Who Should Be Chazan]

A wealthy man told me that although his business is thriving, he understands that he did absolutely nothing to earn his wealth. He then related just one example of how Hashem orchestrated events to bless him with the wealth that he has. He had an average business here in America and was looking to open a similar business overseas. While he was on the flight to go to this other location and see the opportunities there, he made conversation with the man sitting next to him. He mentioned what line of business he was in and how he was looking to expand. The man told him he knows someone with a similar business in the exact location he was looking to open and this person was looking for someone to buy his company. He said his business was doing great, but because he lost a lot of money in other investments, he needed to sell right away. He made the connection and this man bought the business, and it has been thriving ever since. He told me he sees so clearly how Hashem practically put this opportunity right in his lap. He also mentioned that just a few years before that, he was so poor that he was evicted from his apartment for not paying the rent on time. Look how quickly Hashem can take a person from poverty to riches. We know every dollar that a person earns comes from Hashem. Shulchan Aruch writes, it's a good idea to say the parashat Hamann every day and the Mishna Berura explains, by internalizing what it says there, the person will take to heart that his hishtadlut is not what earns him his money. Just like the mann, those who gathered more didn't gain, so too, those who do too much hishtadlut don't gain from it. We constantly need chizuk in this area. Someone told me he bought a stock and after a few weeks sold it with modest gains. A week later, the stock skyrocketed over 100 points, which would have earned him a huge profit. He continues following this stock every day, watching it go higher and higher, regretting the fact that he sold it. He keeps thinking about the money he should have had and it's eating him up. How can we give this man chizuk to stop regretting his actions? I told this man, we believe be'emunah shelema , what the Gemara says, that a person's income is decided on Rosh Hashana, and he will only get exactly what Hashem said he will get. It does not matter if the money comes from a stock or from a business deal or in the form of a gift. It is all included in the number that Hashem had already decreed. If this person would have made all the money he feels he should have from that stock, it would have just meant that he would get less in other areas or have to lose in other areas. We should imagine that our parnasa is like wine in a barrel that has many spigots. If someone empties a lot of wine from one spigot, then there will just be less wine to come out of the others. The amount of wine does not change based on how often the person opens the spigots or which ones he chooses to open. So too our parnasa does not change if we earn a lot in one source. Therefore, this person should not feel bad that he sold the stock. That will not change what he'll earn this year by even one penny. Any money he is supposed to have will come one way or another. The main hishtadlut is for us to realize that the money comes from Hashem and to pray to Him to send it. If there was any way that a person could possibly get an increase on what was decreed on Rosh Hashana, it would only be through a spiritual zechut. Believing that parnasa comes only from Hashem and internalizing that in his heart is an enormous zechut. The best thing this person can do is stop regretting his decision to sell. Rather he should focus on the fact that Hashem has infinite ways of bringing parnasa and the only determinant of how much money he will make is the will of Hashem.

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Chazal have taught us a wondrous segula to have our tefillot accepted faster. Namely, if someone is in need of a yeshua and knows of someone else with that same need and prays for that person to be helped. With this statement, the chazal are also teaching us how important it is to pray for others. The Be'er Mayim Chayim explains, when we pray for others, we are showing that we care about the pain of the Shechina, kaviyachol. The pasuk says, when a Jew is in pain, Hashem is in pain, and Hashem's pain is equal for every single Jew that is hurting. So when we pray for others to be relieved from their suffering, we are also praying for some of the pain of the Shechina to be relieved. Rav Moshe Feinstein zt"l writes in the Igerot Moshe (YD 4:51), about how much every single person's tefila makes an impact, even if the person has done many averot. Then he writes, if someone was asked to pray for someone else, he should feel the responsibility of that request. Nobody knows whose prayers will have the most impact. By praying for someone else, the person is doing the ultimate chesed and also fulfilling the great mitzvah of ואהבת לרעך כמוך . Then he concludes by saying, since it's an absolute obligation to pray for our friends and give them berachot, even if we're not asked to pray for someone, if we know they're in need, we should pray for them anyway. The Chida writes in his Sefer Nachal Kedumim, when praying for others, we must really have pure intentions that they should be helped and not just pray as a ploy to get the help that we are looking for. If we are able to pray with pure intentions for others, then the segula works. If someone has been doing it and hasn't been answered yet, he should not cast doubt upon the segula of the chazal, but rather attribute it to his own shortcomings. The Shulchan Aruch writes that washing netilat yadayim for bread with a lot of water is a segula to become wealthy. The Mishna Berura writes there, if someone is careful to always wash with a lot of water but hasn't been blessed with wealth yet, it's because he has a deed which is blocking the parnasa from coming at the moment. Chazal's words are emmet. Sometimes Hashem shows us clearly how segulot do work. A rabbi told me he knows of a couple that was married for nearly eight years without children. They became friendly with another couple who was married for a few years without children. They accepted upon themselves to truly pray for one another to be helped. This past year, Baruch Hashem, one of those couples had a baby. And then, on the very same day, the woman from the other couple went into labor more than six weeks early and had a baby on the same calendar date. They were in awe of the hashgacha of Hashem, both for blessing them with children and also for showing them how their prayers for each other is what brought about their yeshua. Tefila is always special. When we have a true desire for other people to be helped and we pray with that kavana, it makes the tefila even more special.

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.

Discover the incredible story of Donald Trump's rise against all odds and how his winning of the election has been prophesied! With so many seemingly against him, Trump continued to rise and flourish. Is this a divine prophecy or pure coincidence? Watch this episode with Rabbi Yitzchok Fingerer to uncover the secrets of Trump, miracles, and Torah predictions that will leave you speechless! Thank you to our sponsors: * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Subscribe to our podcast! Watch: ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 To donate or join our group please message ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠

Efraim Nachman grew up as a devout Christian. In his teenage years he took a dramatic turn by converting to Islam. After still not finding the truth Efraim Nachman discovered Judaism and eventually converted leaving behind everything. Today he is a proud Jew inspiring others with his incredible adventure and stories.   * SPONSORS OF THE EPISODE* Ohr Olam ~ An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * Inspiration for the Family* ~ Receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Subscribe to our podcast! Watch: https://www.youtube.com/@Jewishnjoyful⁠⁠⁠ Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 Or wherever podcasts are found! Visit our website parshaknowledge.com⁠⁠⁠⁠⁠⁠⁠ To donate or sponsor an episode call ⁠⁠646-397-2320⁠⁠ To join our exclusive group WhatsApp 646-397-2320 The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠.

Rabbi Fischel Schachter Shares the incredible story of how our family was saved on October 7th. Join our exclusive group! https://chat.whatsapp.com/BbfFPZDu1ldBlANISpy0Oj * Sponsors of this Episode* * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Subscribe to our podcast Watch: ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 To donate or join our group message ⁠⁠646-397-2320⁠⁠

Rabbi Fischel Schachter is a highly acclaimed and much loved scholar, international lecturer, storyteller, and author. In this episode, Rabbi Fischel Schachter shares inspiration and stories on Teshuvah as we enter the new year. * Sponsors of this Episode* * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Subscribe to our podcast Watch: ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 To donate or join our group message ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠. #jewishpodcast #rabbi #repentance #forgiveness #israel

On every significant date in the Jewish calendar, whether fast day or festival, it is a straightforward matter to know what the emotional state we are trying to achieve. Rosh Hashana is different. There are aspects of judgment, and prayers that refer to it as a heavy and sever day when life and death stands in the balance. On the other hand there are laws and sources, from the book of Nechemiah (Nehemiah) through to the Shulchan Aruch that appear to deliver a contradictory message; that we need not worry about the judgement and can instead celebrate. In this talk, delivered by Rabbi Rowe in the Great Synagogue of Jerusalem, 18th September 2024, the dual nature of the day is unravelled, together with its judgement and joy. The talk explores what it is that is actualy in the balance, how the day takes us back tot he Garden of Eden, and how it is designed to transform us as people to reach deep into innermost selves, to reawaken our inner depth and to lay the foundations of a year transforming ourselves and the world for the good. #roshhashana #torah #judaism

What if the key to a fulfilling spiritual life is embracing our imperfections and showing up, even when we're late? Join us as we uncover Teshuva's profound and encouraging teachings and how the Torah's guidance helps us recover and reconnect when we've lost our way. Our discussion centers around chapter 52 of the Shulchan Aruch, a unique and inspiring section that offers a step-by-step approach to finding our way back to our spiritual duties, even when we stumble.Feel inspired by Hashem's wisdom, which urges us to rise above our shortcomings with optimism and determination. We'll explore practical steps for approaching prayer with renewed vigor and maintaining a positive outlook during repentance. Learning how to strive to improve, even after faltering, is a mitzvah. Gain a deeper understanding of how Torah's principles of hope and positivity can guide us back to our spiritual posts, ensuring that every effort is meaningful and valued.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

Lebanon was shocked by deadly walkie-talkie and pager attacks from Israel. Pagers carried by thousands of Hezbollah operatives across Lebanon exploded on Tuesday, causing widespread injuries. The explosions, which occurred over a short period, left thousands of Hezbollah terrorists injured and overwhelmed hospitals across the country. This is a miracle for the Jewish people! Rabbi Yitzchok Fingerer reveals something shocking. This is all encoded in this week's Torah portion, Parshas Ki Tavo! Hashem revealed this thousands of years ago! Thank you to our sponsors: * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Subscribe to our podcast! Watch: ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 To donate or join our group please message ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠

Raphael Barayev got involved with the Church. He was there for six years until he changed his life around and came back to his roots. He became an Orthodox Jew. Raphael is now a barber in Brooklyn but most don't know his incredible story and the incredible work he does behind scenes. This video is an excerpt from the BJX (Brooklyn Jewish Xperience) Life Changers Tisha B'av film. Get the full film at bjxcenter.live * Sponsors of this Episode* * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Time Stamps 00:00 Intro 00:40 Inspiration from Rabbi Yitzchok Fingerer 2:20 Raphael's motivation 3:18 Raphael's family and the missionaries 5:07 Raphael's connection to Rabbi Eli Stefansky and Daf Yomi 7:40 A story from the barber shop 14:03 Outro Subscribe to our podcast Watch: ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 To donate or join our group please message ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠.

One of the main jobs of a person in this world is to see through the facade of nature and recognize Hashem's absolute control over everything. It is not the food that we eat that keeps us alive. But rather, as the pasuk says, כי על מוצא פי ה' יחיה האדם - we live because Hashem says so. It is not the clothing that we wear which keeps us warm. It is Hashem who keeps us warm. Although if we go outside without a jacket, we're cold and if we go out with a jacket, we are warm, we must believe it's not the jacket that provides the warmth, it's the word of Hashem. But He makes it appear that it's the jacket in order to balance our free will. The more a person recognizes this with everything in life, the stronger his bitachon will be. And when someone truly believes this deep in his heart, it's a tremendous zechut and could bring about wondrous salvations. In any area that a person needs help in, one of the greatest ways to get it is to believe that it's completely in the hands of Hashem and the hishtadlut he is going to make is just a camouflage. The Mabit writes, one of the purposes of prayer is to ingrain in us the realization that it is Hashem Who is providing everything we are asking for. Therefore, the more things we ask for help with, the more it shows we recognize that we need Hashem's help for them. Rabbi Avigdor Miller writes in his sefer Or Olam , when we say the words רפאינו ה' ונרפא , we are supposed to think, we need You to heal us, Hashem, because there's no other way to be healed – it's רפאינו ה' ונרפא – You heal us and then we will be healed, and that's it. When we involve ourselves in hishtadlut to become healed, like going to a doctor or taking medication, it's very easy to forget that it's really Hashem doing it. And that is why the Shulchan Aruch writes, there is a special Yehi ratzon we are supposed to say before taking medication to remind us at the time we need it most that it is really Hashem who is going to heal us. Yes, we must do hishtadlut to be healthy, which includes eating right and taking care of ourselves, as well as controlling our inclinations of getting angry or being jealous, because in the natural way of the world, those things cause the body to get sick. But throughout our hishtadlut , we must remind ourselves, we will only be healthy if Hashem says so. One of the many reasons why a person may need to get sick is because the person is losing his connection with Hashem. The Or Olam gives a mashal of a father who sends his son, who lives abroad, money every month. As time goes on, the son forgets to thank his father, and so one month the father doesn't send the money. Immediately, the son calls his father asking him where the money is. The father says, "Why don't you call me when I'm sending you money? Why do you only call me when you don't get it?" Hashem wants us to have a relationship with Him for our own good. When our relationship is strong, we don't need to be reminded about it. That is why we say, הושיענו ונוושע , that refers to preventing us from getting sick in the first place. We tell Hashem, "We know You are the One who keeps us healthy and we appreciate it," and therefore there's no reason for us to get sick. When someone is close to Hashem when he has it all, that is the greatest segula to keep what he has. When the wealthy man asks for parnasa from Hashem with sincerity, that shows he knows he has nothing without Him, and he needs Hashem constantly. That is such a beautiful avodah . We need Hashem for everything, and we have nothing without Him. We need to remind ourselves again and again of this idea. If we pray properly with kavana, recognizing that we need Hashem for each thing we're asking for, then each time we pray, we'll be growing in emunah, and we'll become true ba'aleh emunah and bitachon , seeing through the natural way of the world, and recognizing that everything is from Hashem.

Hilchot Tefilah part 38: Hot dogs are Chashuv?!! Hilchot Kriat HaTorah! Bamba bracha!? Shulchan Aruch and Rama on brachot⁉️

In this episode, Aryeh Fingerer sat with Yaakov Shwekey, one of the top singers in the Jewish world. Yaakov talked about music and the incredible power and influence that it can have. Yaakov is changing thousands of lives with his music. In this episode we discuss the truth about Jewish music. Join our group: https://chat.whatsapp.com/ChYKzUrhXLL73wGpXWVSgn * Episode Sponsors*  Ohr Olam ~ An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠www.ohr-olam.org⁠⁠ or call ⁠⁠516-666-7646⁠⁠ * Inspiration for the Family ~ To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠parshaknowledge@gmail.com⁠⁠ or visit ⁠⁠parshaknowledge.com⁠⁠. Subscribe to our podcast Watch:  ⁠⁠https://www.youtube.com/@Jewishnjoyful⁠⁠ Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 Or wherever podcasts are found! Check out our website you can find archives, posts, updates, the Jewish n' Joyful podcast, clips, and much more ⁠⁠www.parshaknowledge.com⁠⁠⁠⁠⁠⁠ To donate or sponsor an episode call ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠parshaknowledge.com⁠⁠⁠. 

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.

Rabbi Chanan Gordon shares the secret of how to get through life's challenges and dance in the rain. We can all do it! Let's not wait for the storm to subside. * SPONSOR LINK *  An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. For more info and to join their email updates email ⁠⁠⁠⁠⁠⁠⁠ohrolammb@gmail.com⁠⁠⁠⁠⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠⁠www.ohr-olam.org⁠⁠⁠  * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠⁠parshaknowledge@gmail.com⁠⁠⁠ or visit ⁠⁠⁠parshaknowledge.com⁠⁠⁠. Please subscribe and share! Watch:  ⁠⁠⁠https://www.youtube.com/@Jewishnjoyful⁠⁠⁠ Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 Check out our website you can find archives, posts, updates, the Jewish n' Joyful podcast, clips, and much more ⁠⁠⁠www.parshaknowledge.com⁠⁠⁠⁠⁠⁠⁠ To donate or sponsor an episode call ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠⁠parshaknowledge.com⁠⁠⁠⁠. 

This week's episode is sponsored by Greg & Rebecca Eliason in honor of the Tzurba M'Rabanan leadership and in memory of those who have fought and made the ultimate sacrifice Al Kiddush Hashem since October 7thIn this episode Rabbi Shalom Rosner discusses the Halachot of Preparing Food on Shabbat. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction 00:49 Overview of Shiur Number 501:07 Discussion on Opening Packages on Shabbat01:43 Relevant Melachot02:29 Rambam's Definition of Boneh04:10 Gemara's Perspective on Binyan and Stira09:23 Mishnah's View on Breaking Barrels14:44 Tosfot's Answers to the Contradiction19:59 Rashi's Perspective on Binyan and S'tira21:22 Shulchan Aruch's Stance25:01 Debate on Opening Cans on Shabbos25:28 Historical Context and Practical Implications31:52 Practical Solutions and Modern Practices39:02 Conclusion

A question we all have is how to balance pain and happiness. With all the pain and suffering going on should we remain happy? If yes, then how? Rabbi YY Jacobson answers so beautifully. In this special Tisha B'av video, a clip from our previous interview, Aryeh Fingerer sat with Rabbi YY Jacobson and discussed the situation in Israel and how to remain happy in hard, challenging, and turbulent times. * SPONSOR LINK *  An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. For more info and to join their email updates email ⁠⁠⁠⁠⁠⁠ohrolammb@gmail.com⁠⁠⁠⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ To obtain a copy visit your local Jewish bookstore. Visit their website ⁠⁠www.ohr-olam.org⁠⁠  * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠⁠parshaknowledge@gmail.com⁠⁠ or visit ⁠⁠parshaknowledge.com⁠⁠. Please subscribe and share! Watch:  ⁠⁠https://www.youtube.com/@Jewishnjoyful⁠⁠ Spotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7Goh?si=ETYEEAaaRKqmqehwJykxJg Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-n-joyful/id1586344571 Check out our website you can find archives, posts, updates, the Jewish n' Joyful podcast, clips, and much more ⁠⁠www.parshaknowledge.com⁠⁠⁠⁠⁠⁠ To donate or sponsor an episode call ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠⁠parshaknowledge.com⁠⁠⁠. 

God sends us messages showing us that he loves us and cares about us. Rabbi Benzion Klatzko, founder of shabbat.com shares his personal adventure of divine providence in Arizona. * SPONSOR LINK * An Incredible English-Hebrew Mishnah Berurah that's changing the world! Ohr Olam provides an incredible elucidation of the Shulchan Aruch and the Mishna Berurah. For more info email ⁠⁠⁠⁠⁠ohrolammb@gmail.com⁠⁠⁠⁠⁠ or call ⁠⁠516-666-7646⁠⁠ To obtain a copy visit your local Jewish bookstore. Visit their website ⁠www.ohr-olam.org⁠ * To receive brief inspiration and a beautiful Dvar Torah to share at your Shabbos table email ⁠parshaknowledge@gmail.com⁠ or visit ⁠parshaknowledge.com⁠. Watch: ‪https://youtube.com/@jewishnjoyful Check out our website you can find archives, posts, updates, the Jewish n' Joyful podcast, clips, and much more ⁠www.parshaknowledge.com ⁠⁠⁠⁠⁠To donate or sponsor please reach out to us or call ⁠⁠646-397-2320⁠⁠ The Jewish n' Joyful podcast is brought to you by Aryeh Fingerer and ⁠⁠parshaknowledge.com⁠⁠.

Rav Shabsai Hakohen (1621-1663) was the author of one of the most important halachic works ever written, the Shach (Sifsei Kohen). His last rabbinical position and burial place in Holesov, Czechia, is a popular stop on Jewish history tours of Europe, along with the well preserved 16th century shul which served that community for centuries. On this episode of Jewish History Tourbites-Soundbites, we'll explore the story of the Shach's tumultuous life and great accomplishments, as well as the broader narrative of 17th century Polish Jewry which his life story reflects. Having been born into the rabbinic aristocracy during the golden age of Polish Jewry, he later fled his home and position in Vilna as a result of the upheavals during the Chmielnicki massacres of 1648-49 and the subsequent Second Northern War. His magnum opus was his commentary on Shulchan Aruch, the Shach, and he authored additional works on a variety of subjects including chronicles of Jewish history during his era.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

For a 20% discount on Rabbi Ashear's new book on THE TEENS BOOK click the link below https://www.artscroll.com/ Books/9781422640289.html TOMORROW , Rabbi Ashear will be starting Mishna Berura on the Laws of Shabbat. No better time to join and show your commitment to the Torah. Click on the link to join this program. https://chat.whatsapp.com/ EJFtV50LPJq44X7o0nthnN Those who are struggling with parnasa are constantly praying to Hashem to make things easier for them. It's so difficult for a person to always be behind on his bills. It's so stressful to have to rethink every purchase, even the basics. People love to hear of a segula they could do that will help improve their financial situation. Why does a God-fearing Jew want extra parnasa ? Just to take care of his family in a respectable way. There is definitely a segula that can help with that. Shulchan Aruch writes in the laws of Yom Tov that a person should give his wife and children something special to bring them joy on the holiday. And we also have to give food to the convert, the orphan, and the widow, as well as other poor people. The Mishnah Berurah there brings the pasuk in parashat Re'eh where this obligation to feed the needy is stated. And there, Rashi writes, there are four categories of poor people mentioned in the pasuk and four family members mentioned. Hashem tells us, you make my poor and destitute happy and I will make your family happy. This is a wonderful guarantee. Rabbi Tzvi Nakar told a story about a man who dealt with financial difficulties for years. No matter how much he earned, he always finished the month in the red. He tried to save, he tried taking on a second job, but me'et Hashem, he was always a bit short on covering his expenses. He did not sink into debt. He did not get into major financial trouble and never used his money irresponsibly. He and his family lived simply and bought just what they needed. He actually made a decent salary. It was just that with a large family, there were constant expenses to take care of. If he would ever manage to get out of the red, a child's glasses would suddenly break, an unexpected expense that put him back under. This continued for years and he never complained. Whatever Hashem gave them, they thanked Him for. It was not his goal to make it rich, but it did bother him. Why couldn't he just make a little more money to have some breathing room? A couple of years ago, something happened that changed his life. His good friend's brother-in-law suddenly passed away, leaving behind several young orphans. He didn't know them personally, but the whole episode affected him in a deep way. He heard from his friend about the distress of the widow and orphans and really wanted to help. When his friend made a collection for them, he made sure to contribute a monthly pledge that would automatically be debited from his account. Then, when Sukkot was approaching, he went with his wife to buy their children special toys in honor of Yom Tov. In a momentary flash of inspiration, he realized those orphans did not have a father who was going to buy them toys. At that moment, he and his wife decided whatever they buy for their children, they were going to get double of, to give to the orphans as well. It was quite expensive considering their financial situation, but they knew of the great virtue involved in helping widows and orphans and also knew that Hashem said, “You make mine happy and I'll make yours happy.” Since then, he does this every single holiday. For the first time in fifteen years of marriage, he began seeing blessing in his money. He did not switch jobs, but his income grew unexpectedly. And more than that, the money he earned stretches and he's able to use it for good things. It's unbelievable. For years, he had been living with outdated furniture, barely getting by, and now his money is finally blessed. It is indeed a great segula to take care of orphans, widows, and the downtrodden. The pasuk in the Torah stating this obligation is actually written regarding the holiday of Shavuot. May we all be zocheh to help others and have Hashem help us.