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Learn why uncertainty fuels anxiety and how noticing our body's stress signals can help us find calm.Summary: One in five adults in the U.S. report living with anxiety, and many of us struggle to control or avoid the feelings that come with it. Science shows that tuning into the body, rather than resisting discomfort, can actually reduce anxiety and strengthen resilience. Join us on The Science of Happiness as we explore what anxiety teaches us about control, uncertainty, and how to care for ourselves with more compassion.How To Do This Practice: Create a quiet moment for yourself: Find a space where you won't be interrupted—even just for 30 seconds. Close the door, silence your phone, and step away from distractions. Take a deep breath in: Begin with one slow, steady inhale. On the exhale, let your body soften. Keep your breathing gentle, not forced. Do a quick scan: Where are you holding stress? Maybe in your chest, shoulders, or jaw. Simply notice the tightness or pressure without trying to change it. Breathe into those sensations: With each inhale, imagine sending your breath to the place where stress lives in your body. With each exhale, release a little of that tension—like letting it flow out. Name what's on your mind: Ask yourself: What am I feeling? Am I anxious about the past, worried about the future, or caught up in uncertainty? You don't need to solve or fix anything—just acknowledge it. Let it go, even briefly: Tell yourself, I don't have to fix this right now. Allow the stress to soften as you exhale. Even 20–30 seconds can bring a sense of calm and clarity. Scroll down for a transcription of this episode.Today's Guests: JENNY LITTLE is a Health and Fitness Director at the Albany YMCA.DR. ELISSA EPEL is a psychologist and professor at UCSF. Her research shows how chronic stress and anxiety affect our bodies at the cellular level.Learn more about Dr. Elissa Epel here: https://www.elissaepel.com/Related The Science of Happiness episodes:  How Holding Yourself Can Reduce Stress: https://tinyurl.com/2hvhkwe6Hot to Tap Your Way to Calm and Clarity: https://tinyurl.com/psmskjypHow To Tune Out The Noise: https://tinyurl.com/4hhekjuhRelated Happiness Breaks:Make Uncertainty Part of the Process: https://tinyurl.com/234u5ds7A Meditation for When You Feel Uneasy: https://tinyurl.com/4x27ut3pA Meditation For When You Have Too Much To Do: https://tinyurl.com/5dvk3d7mTell us about your experience with this practice. Email us at happinesspod@berkeley.edu or follow on Instagram @HappinessPod.Help us share The Science of Happiness! Leave us a 5-star review on Apple Podcasts and share this link with someone who might like the show: https://tinyurl.com/2p9h5aapTranscription: https://tinyurl.com/mskvfmv4

After waking in the morning, a person is not permitted to learn Torah before reciting Birkot Ha'Torah. As we saw in earlier installments, however, this applies only to learning verbally. Merely thinking Torah in one's mind, without speaking, is allowed before reciting Birkot Ha'Torah in the morning. (We saw, though, that reading a Torah book, even silently, might require the recitation of Birkot Ha'Torah.) Intuitively, we might assume that silently listening to a Torah lecture should be no different than silently thinking about Torah. Seemingly, then, if a person attends a Torah class in the synagogue early in the morning, he does not need to first recite Birkot Ha'Torah. However, the Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1680-1757) rules that listening to a Torah class differs from thinking about Torah in this regard. He applies to this situation the famous Halachic principle of "Shome'a Ke'oneh" – that listening to the recitation of a text is akin to reciting it oneself. Thus, for example, every Shabbat, one person recites Kiddush, and everyone else at the table fulfills his obligation by listening to the recitation. Accordingly, people who listen to a Torah class are considered to be saying the words spoken by the teacher. Hence, listening to a Torah class is akin to verbally speaking words of Torah, and requires the recitation of Birkot Ha'Torah. Hacham Ovadia Yosef brought proof to this theory from the Gemara's inference of the Birkot Ha'Torah obligation from a verse in the Book of Debarim (32:3). The Gemara in Masechet Berachot (21a) cites as the Biblical source of this requirement the verse, "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." Moshe here was announcing that when he teaches Torah, the people should recite a blessing. Thus, the very source of Birkot Ha'Torah is a situation where people recite a Beracha before listening to words of Torah, clearly implying that even silently listening to a Torah lecture requires the recitation of Birkot Ha'Torah. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Although several Poskim (including the Lebush and Hida) disagree, Halacha follows the opinion of the Halachot Ketanot. Therefore, those who attend a Torah class early in the morning must ensure to first recite Birkot Ha'Torah. Some addressed the question of how to reconcile the Halachot Ketanot's reasoning with the ruling of the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) that the person who receives an Aliya to the Torah must read along with the Ba'al Koreh (reader). Fundamentally, the obligation to read is upon the Oleh (person who was called to the Torah); the Ba'al Koreh reads the Torah on his behalf. Seemingly, the rule of "Shome'a Ke'oneh" should allow the Oleh to silently listen to the reader and thereby discharge his obligation. Indeed, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disputed the Rosh's ruling, and maintained that the Oleh does not need to read together with the reader. Halacha, however, follows the Rosh's ruling. If, as the Halachot Ketanot writes, listening to words of Torah is akin to reciting them, then why must the Oleh read along with the Ba'al Koreh? Several explanations were given for why the congregational Torah reading might be different, and is not subject to the rule of "Shome'a Ke'oneh." One theory is that "Shome'a Ke'oneh" applies only when there is a general obligation to recite a certain text. The congregational Torah reading is an obligation upon the congregation as a whole, and not on any particular individual, and it therefore is not included in the rule of "Shome'a Ke'oneh." Others explain that since the original format of Torah reading was that the Oleh reads the text, and the concept of a Ba'al Koreh was introduced later, the Oleh is required to read along, to preserve the initial arrangement. Yet another answer is that the rule of "Shome'a Ke'oneh" does not allow for one person to recite the Beracha over a Misva and another person to perform the Misva. On Purim, for example, the one who reads the Megilla for the congregation also recites the Beracha. Never does someone from the congregation recite the Beracha, and then the Ba'al Koreh reads the Megilla. Therefore, the Oleh cannot recite the Beracha and then fulfill his obligation by listening to the Ba'al Koreh's reading. Interestingly, Rav Shlomo Kluger (1785-1869) asserted that this Halacha regarding Birkot Ha'Torah before listening a Torah class hinges on a debate among the Rishonim regarding a different issue. It often happens that somebody is still in the middle of the Amida prayer when the Hazzan begins the repetition, and reaches Nakdishach. Common practice follows the view of Rashi, that the person in this situation should stop and listen silently to Nakdishach in order to fulfill this Misva. Rabbenu Tam (France, 1100-1171), however, disagreed with this ruling, arguing that in light of the principle of "Shome'a Ke'oneh," listening to Nakdishach in the middle of the Amida would constitute a Hefsek (forbidden interruption) in the Amida. This is no different than reciting Nakdishach in the middle of the Amida, which is of course not allowed. Seemingly, Rav Kluger writes, the ruling of the Halachot Ketanot, that listening to Torah is akin to speaking Torah, follows the view of Rabbenu Tam, that "Shome'a Ke'oneh" actually equates listening to speaking. According to Rashi, listening is not precisely the same as speaking, which is why he permits listening to Nakdishach during the Amida. By the same token, it would seem that Rashi would not require reciting Birkot Ha'Torah before listening to a Torah lecture. The question, then, becomes why we follow Rashi's opinion regarding listening to Nakdishach during the Amida, but we accept the Halachot Ketanot's ruling regarding Birkot Ha'Torah. These two rulings seem to contradict one another – as the first presumes that listening is not precisely like speaking, whereas the second presumes that listening is equivalent to speaking. Hacham Ovadia answers that when a person is reciting the Amida as the congregation reaches Nakdishach, he wants to fulfill the Misva of reciting Nakdishach, but he also does not wish to interrupt his Amida. Halacha therefore allows him to listen to Nakdishach – such that he will be credited with this Misva – without being considered in violation of disrupting the Amida. Since the person seeks to perform the Misva, an exception is made to allow him to do so. Even Rashi agrees that listening is equivalent to speaking, but in the specific instance where a person recites the Amida and hears Nakdishach, special permission is given to listen to Nakdishach. Hacham Ovadia cites in this context the Gemara's teaching (Kiddushin 39b) that a person's intention to transgress a sin is disregarded if he ends up being unable to commit the forbidden act. A person's thoughts are discounted as far as Halachic violations are concerned, and thus one cannot be considered guilty of disrupting his Amida by silently listening to Nakdishach. Another question that was asked regarding the Halachot Ketanot's ruling is whether the speaker and audience must have specific intention for "Shome'a Ke'oneh" to take effect. During Kiddush, the person reciting Kiddush must have in mind that his recitation will be effective in satisfying the listeners' obligation, and they must likewise intend to fulfill their obligation by hearing his recitation. Seemingly, then, if listening to a Torah class is akin to speaking words of Torah due to the principle of "Shome'a Ke'oneh," this should depend on whether or not the speaker and audience have this specific intention. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 4, addendum to #8), writes that this specific intention is not necessary, and he draws proof to the fact that Torah study marks an exception to the general rule. The Gemara in Masechet Sukka (38) infers the principle of "Shome'a Ke'oneh" from the story of King Yoshiyahu, before whom a man named Shafan read the Torah, and Yoshiyahu was considered to have read it himself. There is no mention of either Yoshiyahu or Shafan having specific intention that Yoshiyahu should be considered to have read the text – indicating that such intention is not necessary. Although in general "Shome'a Ke'oneh" requires the intention of both the speaker and listener, Torah study marks an exception, where such intention is not needed for "Shome'a Ke'oneh" to take effect. Rav Yisrael Bitan offers two possible explanations for this distinction, for why the mechanism of "Shome'a Ke'oneh" does not require Kavana (intent) in the context of Torah study, but it does in the context of all other Misvot. First, the primary method of Torah learning is through a teacher and listeners; this is the most common way that Torah is studied. Therefore, the listeners fulfill their obligation by listening without having to create a connection to the speaker through Kavana. Alternatively, one could say that in the case of Torah learning, the intent is present by default. When a Rabbi or teacher stands up before a room to teach Torah, everyone's intention is clearly to fulfill the Misva of Torah learning, and there is no need to consciously think this. The fundamental difference between these two explanations is that according to the first, Kavana is not necessary for "Shome'a Ke'oneh" to take effect when teaching Torah, whereas according to the second, Kavana is necessary, but it is presumed even without consciously having it in mind. These different perspectives will affect the fascinating question of whether a distinction exists between attending a Torah class and listening to a recording. According to the first explanation, listening to Torah is equivalent to speaking Torah even without Kavana, and this would be true even when listening to a recording of a Torah class. According to the second approach, however, Kavana is necessary for the listener to be considered to be speaking, and the speaker and listener are presumed to have this intent – and thus this would not apply in the case of a recording. When listening to a recording, there is no speaker to supply the Kavana, and thus the listener is not considered to be speaking the words. It would then follow that one would not be required to recite Birkot Ha'Torah before listening to a recorded Torah class in the morning. For example, if a person wishes to listen to a Torah class as he makes his way to the synagogue in the morning, he would not – according to this second explanation – be required to first recite Birkot Ha'Torah. In practice, however, as this matter cannot be conclusively determined one way or another, we must be stringent and recite Birkot Ha'Torah even before listening to a recorded Torah class. Therefore, one who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand. Summary: One who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand.

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

Halacha requires one to recite Birkot Ha'Torah each day before learning Torah. One who wishes to learn Torah upon waking in the morning may not do so until he first recites Birkot Ha'Torah. The question arises whether a person may learn Torah if he is unable to recite Birkot Ha'Torah, such as if he cannot read Hebrew, or if he does not have access to the text of the blessings, and he does not know them by heart. If an individual in this situation wishes to fulfill the precious Misva of Torah study, may he do so, or is he barred from learning as long as he cannot recite the required Berachot? Rav Haim of Volozhin (1749-1821), and the Netziv (Rav Naftali Tzvi Yehuda Berlin, 1816-1893), maintained that one is not permitted to learn Torah even in such a case, where a person has no practical ability to recite Birkot Ha'Torah. By contrast, the Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1988) maintained that Halacha does not actually forbid learning Torah before reciting the Berachot. Rather, there is a Misva to recite Birkot Ha'Torah before learning. Therefore, the inability to perform the Misva of Birkot Ha'Torah does not affect the ability to learn Torah. Hence, one who is unable to recite Birkot Ha'Torah is nevertheless allowed to study Torah. Likewise, Hacham Ovadia Yosef approvingly cites the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) as allowing a person to recite Birkot Ha'Torah in such a case. Rav Shlomo Zalman noted that there are numerous other Misvot which we introduce with a Beracha, and yet, if a person, for whatever reason, cannot recite the Beracha over a Misva, he nevertheless performs the Misva. For example, if a person forgot the text of the Beracha over Tefillin, and he does not have access to a Siddur, he puts on Tefillin without the Beracha. The Gemara states that eating or drinking without reciting a Beracha is forbidden, as it constitutes a type of "theft" – deriving benefit from the world without first acknowledging G-d – but this was never said about Misvot. Even when we are required to recite a Beracha before performing a Misva, the inability to do so does not prevent us from fulfilling the Misva. Hence, when it comes to Torah learning, too, one may fulfill the Misva of learning even if he cannot recite the Beracha. Rav Shlomo Zalman also advanced a second argument, suggesting a comparison to the situation of an Onen – somebody who, Heaven forbid, lost an immediate family member who was not yet buried. During this period between a family member's passing and burial, one does not perform any Misvot, and does not recite Berachot. Nevertheless, he is permitted to eat, without a Beracha, because circumstances prevent him from reciting a Beracha. Therefore, even if one would argue that learning Torah is forbidden before reciting Birkot Ha'Torah, this would be allowed when a person is unable to recite the blessing due to circumstances beyond his control. Hacham Ovadia accepts Rav Shlomo Zalman's reasoning, and this is, indeed, the Halacha. It must be emphasized, however, that this applies only to somebody who does not have the ability to recite Birkot Ha'Torah. If someone is able to recite Birkot Ha'Torah, then he is required to do so, even if this entails great difficulty. Thus, for example, if a person wakes up in the middle of the night and wishes to learn for a little while before going back to sleep, he must recite Birkot Ha'Torah, even though this is inconvenient. Summary: One is obligated to recite Birkot Ha'Torah before learning Torah each day, and thus, upon waking in the morning, one may not learn Torah before first reciting Birkot Ha'Torah. However, if, for whatever reason, one cannot recite Birkot Ha'Torah – such as if he does not have access to a Siddur and does not know the text of the blessings by heart – then he may learn Torah without reciting the Berachot.

Happy Sunday!!! This week we have a special guest....Sam's son makes some cameos in this episode :) We are also reviewing For Now, Not Forever by C.W. Farnsworth an enemies to lovers football novel.  If you enjoy the episode make sure you rate us 5 stars to help support the podcast!  Also make sure you follow all our socials here!!   Summary:  One boy. One girl. Two feuding towns. LIAM At some point, summer became my least favorite season. It begins the build toward the inevitable highs and lows of football. Losing isn't a trait anyone looks for in a quarterback, and I never won when it mattered. Arlington University was supposed to be a fresh start. But infamy isn't easily forgotten— especially when everyone knows my twin sister is dating my biggest rival. Constant reminders of their relationship have me just as on edge about Alleghany as I was in high school. Spending a weekend sleeping across the hall from Natalie Jacobs doesn't help. The popular, pretty blonde didn't just celebrate each of my defeats—she literally led the cheer against me. Just my luck the last girl who should pique my interest is also the only one who ever has. NATALIE Spending the summer back in Alleghany, dealing with my parents' problems, is the last place I want to be. I jump at the chance to spend a weekend away, visiting a college friend. I'm not expecting to know anyone else visiting her cottage on the Cape, much less come face-to-face with Glenmont's infamous former quarterback. Not-so affectionately known as Sergeant Stevens on my side of the lake, Liam is still every bit the stoic, serious rule-follower I watched bark orders on the field for four years. Sure, he's nice to look at—especially shirtless—but that's where any interest begins and ends. The one thing Liam and I agree on is the rivalry between our hometowns isn't a surpassable boundary. And if we did allow ourselves to cross it, it would only be for now…not forever.

When you're just starting out, how do you find the support you need as a new cruiser? Well, I have a few ideas for you. There are great ways to build your support network--both practical and emotional--while cruising. Summary One of the biggest things that makes living aboard and cruising easier—by far—is having a support network. And I'm not just talking about having friends and family who don't think you're totally nuts, although that definitely helps.   Support comes in many forms. The trick is knowing where to find it—and not being afraid to tap into it.   Start off online. I've met so many people who are generous with their time, knowledge, and experience. You'll also find user and special-interest groups of all kinds. But don't just get lost on the internet. Lift your head and look around you.  Say hello to the crew aboard the same vessel as yours. Shout-out at the local cruiser's net for people in similar situations--homeschooling parents, pet people, snorkelers, singlehanders, whatever. Having a network of folks to talk to about both practical and emotional concerns can make cruising so much easier.   Of course, we encourage anyone listening to this podcast to think of The Boat Galley as part of your helpful network. Send a quick email with questions when you read our newsletter. We, like many cruisers, are happy to help. For more specifics about building your own support network, listen to the full podcast or check out Support for Cruisers(https://theboatgalley.com/support-for-cruisers/). Subscribe to the Boat Galley Newsletter! - https://theboatgalley.com/newsletter-signup-2 Links (Amazon links are affiliate links, meaning that The Boat Galley Podcast earns from qualifying purchases; some other links may be affiliate links): The Boat Galley Courses - https://products.theboatgalley.com/collections/courses Today's episode is sponsored by Roam Devices. Their Marine Monitor is a premium boat monitoring system that allows you to stay informed with what's happening on your boat while you're ashore for just $349 and $5 per month. Never be caught off guard by a failing battery or burnt-out bilge pump —Your boat will text you as soon as anything starts going wrong! The Roam Devices app shows a real-time view of your boat's status and location with an awesome built in remote anchor alarm. RoamDevices.com - never worry about your boat from afar again. Use coupon code BOATGALLEY for an exclusive 5% discount.  Click to see all podcast sponsors, past and present. - https://bit.ly/3idXto7 Music: “Slow Down” by Yvette Craig      

When you're just starting out, how do you find the support you need as a new cruiser? Well, I have a few ideas for you. There are great ways to build your support network--both practical and emotional--while cruising. Summary One of the biggest things that makes living aboard and cruising easier—by far—is having a support network. And I'm not just talking about having friends and family who don't think you're totally nuts, although that definitely helps.   Support comes in many forms. The trick is knowing where to find it—and not being afraid to tap into it.   Start off online. I've met so many people who are generous with their time, knowledge, and experience. You'll also find user and special-interest groups of all kinds. But don't just get lost on the internet. Lift your head and look around you.  Say hello to the crew aboard the same vessel as yours. Shout-out at the local cruiser's net for people in similar situations--homeschooling parents, pet people, snorkelers, singlehanders, whatever. Having a network of folks to talk to about both practical and emotional concerns can make cruising so much easier.   Of course, we encourage anyone listening to this podcast to think of The Boat Galley as part of your helpful network. Send a quick email with questions when you read our newsletter. We, like many cruisers, are happy to help. For more specifics about building your own support network, listen to the full podcast or check out Support for Cruisers(https://theboatgalley.com/support-for-cruisers/). Subscribe to the Boat Galley Newsletter! - https://theboatgalley.com/newsletter-signup-2 Links (Amazon links are affiliate links, meaning that The Boat Galley Podcast earns from qualifying purchases; some other links may be affiliate links): The Boat Galley Courses - https://products.theboatgalley.com/collections/courses Today's episode is sponsored by Roam Devices. Their Marine Monitor is a premium boat monitoring system that allows you to stay informed with what's happening on your boat while you're ashore for just $349 and $5 per month. Never be caught off guard by a failing battery or burnt-out bilge pump —Your boat will text you as soon as anything starts going wrong! The Roam Devices app shows a real-time view of your boat's status and location with an awesome built in remote anchor alarm. RoamDevices.com - never worry about your boat from afar again. Use coupon code BOATGALLEY for an exclusive 5% discount.  Click to see all podcast sponsors, past and present. - https://bit.ly/3idXto7 Music: “Slow Down” by Yvette Craig      

Summary：One day, Little Dinosaur, Big Wolf, Grey Parrot, and Little Snail discovered someone had pooped on the ground at Forest School! And that animal could even poop in all sorts of colors! Were there several animals, or was there only one animal all along?Theme：AnimalAuthor：Little Lap  IG：sleepypigstoryFollow UsWebsite：⁠⁠https://www.sleepypigstory.com ⁠⁠Facebook：⁠⁠https://www.facebook.com/sleepypigstoryfb/ ⁠⁠ Instagram：⁠⁠https://www.instagram.com/sleepypigstory ⁠⁠ Email：⁠sleepypigstory@gmail.com⁠

Maran writes in Shulhan Aruch (Orah Haim 4) that one must ensure not to touch a vat of beer in the morning before washing Netilat Yadayim, as doing so could cause one to lose the beer. The Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933) explains that since there is Tum'a (impurity) on one's hands when he wakes up in the morning, touching food can cause it to become Tameh, which can have detrimental effects. One must therefore avoid touching food before washing his hands in the morning. The Halachic authorities write that if one did touch food before washing his hands in the morning, he should put it under water three times, and then it may be eaten. This applies even to vegetables that one normally peels, like cucumbers. Despite the fact that one touched only the peel, which in any event will be removed, the vegetable must be rinsed three times before it is eaten. Some writers raised the question of why this method of eliminating Tum'a does not work in the case of garlic that was left without its peel overnight. The garlic in this case should not be eaten, as it contracts Tum'a overnight, and the Poskim do not offer the solution of rinsing the garlic the three times. The work Arsot Haim explains that one cannot compare different forms of Tum'a and evil spirits. A method that is effective for eliminating one kind of Tum'a is not necessarily effective with regard to a different kind, and thus although a food that has been touched before Netilat Yadayim may be rinsed and eaten, this solution cannot be used in the case of garlic that had been left overnight without its peel. The Mishna Berura writes that one should also refrain from smelling tobacco snuff before washing Netilat Yadayim in the morning, for two reasons: 1) he causes the snuff to become Tameh by touching it; 2) smelling snuff involves touching the nostril, and it is forbidden to touch the openings of one's body before washing Netilat Yadayim. Summary: One should ensure not to touch any food or drink before washing his hands in the morning. If he did touch food before washing his hands, he should wash it three times and it may then be eaten.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah study. According to Sephardic practice, one who remains awake the entire night does not wash Netilat Yadayim with a Beracha the next morning. One may thus continue learning even after Amud Ha'shahar (daybreak) on Shabuot morning, and one does not have to stop to wash his hands. There is no requirement to interrupt one's learning to wash his hands at Amud Ha'shahar. However, it is proper to stop at Amud Ha'shahar to recite Birkat Ha'Torah. According to some authorities, the recitation of Birkat Ha'Torah in the morning covers a person's Torah study only until Amud Ha'shahar the next morning, even if he does not go to sleep. Therefore, those who remain awake throughout the night on Shabuot should stop at Amud Ha'shahar to recite Birkat Ha'Torah, and then return to their studies. One should recite Keri'at Shema Al Ha'mita – the bedtime Shema – even if he remains awake all night. Therefore, on Shabuot night, one should ensure to recite the bedtime Shema before Hasot (midnight as defined by Halacha). Our custom in any event is not to recite the Beracha of "Ha'mapil" on any night, but the rest of the text of Keri'at Shema Al Ha'mita should be recited before Hasot even on the night of Shabuot. Summary: One who remains awake on Shabuot night should nevertheless recite Keri'at Shema Al Ha'mita before Hasot, without the Beracha of "Ha'mapil" (which in any event is never recited according to our custom). At Amud Ha'shahar, one should stop to recite Birkat Ha'Torah. One does not have to wash Netilat Yadayim at Amud Ha'shahar.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Abodat Ha'kodesh (listen to audio recording for precise citation), writes that one must make a special effort on Shabuot morning, after staying awake through the night, to pray properly. Many people tend to doze during the prayer service on Shabuot morning, such that they do not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid"a writes that "Yasa Secharam Be'hefsedam" – these people lose their reward for learning throughout the night by failing to pray properly in the morning. After staying awake studying Torah throughout the night, one must make an effort to remain fully awake and alert during the prayer service on Shabuot morning so he can pray properly. It should be noted that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) viewed the period of Sefirat Ha'omer as an extended Tikkun ("repair" of spiritual imperfections in the upper worlds) that begins on the second night of Pesah and reaches its culmination in the Musaf prayer on the first day of Shabuot. Accordingly, the Shaharit and Musaf prayers on Shabuot morning are laden with spiritual significance, and it is critical for one to recite these prayers properly. One who sleeps through these prayers, or does not recite them as he should, runs the risk of forfeiting the spiritual achievements of the entire Omer period. Therefore, it is critical after staying awake on Shabuot morning to muster all one's strength to pray properly on Shabuot morning. One who suspects that he will be unable to remain awake and alert through the end of the Musaf prayer should recite Shema and then take a nap. It is preferable to complete the prayer service later, after sleeping and rejuvenating oneself, than to risk dozing during the Tefila. When is the earliest time for reciting Shaharit on Shabuot morning? Generally speaking, one should not recite the Amida prayer of Shaharit before sunrise (Netz Ha'hama). On Shabuot morning, however, some authorities permit congregations to begin the Amida before sunrise. Since it is very difficult for people to pray properly after remaining awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha'ar Ha'siyun 5). There are many congregations that nevertheless ensure to wait until sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have authorities on whom to rely. Indeed, the practice of Hacham Baruch Ben Haim was to pray the Amida before sunrise on Shabuot morning, and, as mentioned, this practice is perfectly acceptable. This is the ruling of Rabbi Karp in his work Hilchot Hag Be'hag (p. 132; listen to audio recording for precise citation). It should be noted that congregations that recite the Amida before sunrise on Shabuot morning must ensure not to recite Shema before the earliest time for Shema, which occurs approximately 10-15 minutes after dawn. (Generally, however, by the time these congregations reach the Shema prayer, that time has already passed.) Summary: One must make a special effort to remain awake and alert throughout the prayer service on Shabuot morning after remaining awake through the night. If one suspects that he will be unable to remain awake and pray properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service properly. Although the Amida of Shaharit generally should not be recited before sunrise, some congregations have the custom of reciting the Amida on Shabuot morning before sunrise in consideration of the difficulty entailed in remaining awake and alert throughout the prayer service. This is certainly an acceptable practice.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah learning. The Shela (Rabbi Yeshaya Horowitz, 1565-1630) records a famous incident that occurred during the times of Maran (Rabbi Yosef Karo, author of the Shulhan Aruch, 1488-1575) that underscores the importance and inestimable value of this custom. He and several colleagues remained awake throughout the night of Shabuot studying Torah, and in the middle of the night, a heavenly voice announced to them that their learning was bringing indescribable delight and enjoyment to the heavens. However, the voice added, if they had a Minyan studying together, then they would bring even greater joy to the heavens, and their learning would attain an even higher level. Maran related this incident to the people the next day, and on the second night, they assembled a Minyan and again remained awake throughout the night. And that night, too, a voice burst forth from the heavens emphasizing the immense joy they brought to the Almighty. This incident demonstrates the unique importance and significance of this practice, and the profound impact it has upon the upper worlds. The custom is to read the special "Tikkun" which appears in Keri'eh Mo'ed. One should not belittle the importance of this reading. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The "Tikkun" generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading, he is certainly allowed and encouraged to study Gemara or any other area of Torah that he wishes to learn. Everyone should make a point of observing this ancient custom, and it is advisable to rest on Ereb Shabuot so that one will be able to remain awake throughout the night. It must be noted, however, that this custom which has been observed for generations certainly did not entail remaining awake throughout the night and then sleeping the entire next day. This accomplishes nothing other than reversing night and day, which has no value whatsoever. Undoubtedly, the custom was – and should be – to remain awake throughout the night, sleep a few hours after Shaharit to regain one's strength, and then learn Torah during the day. This is, without question, the way the custom was practiced, and this should be our practice, as well, each year on Shabuot. Summary: One should make every effort to observe the time-honored tradition to remain awake studying Torah on the first night of Shabuot, and to rest before the onset of Yom Tob to help him remain awake during the night. One should read the traditional "Tikkun" and then spend the remaining hours studying whichever area of Torah he chooses. One should not sleep the entire next day; he should instead sleep for several hours to regain his strength and then continue studying Torah.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** How does traveling affect the Misva of Sefirat Ha'omer, and what are the procedures for counting when traveling? Needless to say, if one travels within the same time zone, his counting is unaffected. He should count during the nighttime, as usual, either in his place of origin, at his destination, or in the plane. There is no requirement to count the Omer specifically in the synagogue or at home. Similarly, if one travels from New York to California, for example, his flight should not affect his count. If he leaves in the late afternoon, then he counts the Omer that night in California. A slightly more complicated situation arises when one flies from New York to the Far East during the period of the Omer, such that he loses a day. Let us consider the example of a person who takes a Monday night flight that arrives in Hong Kong on Wednesday. On Monday night, of course, he counts as usual with a Beracha. If that night is the 32nd day of the Omer, for example, then he recites the Beracha and counts the 32nd day as usual. If he is aware when the flight crosses the International Date Line, and he sees that it is nighttime, such that it is Tuesday night at his current location, then he may count the 33rd day with a Beracha. If this is too difficult for the traveler, as he cannot precisely determine when he crossed the Date Line, or he is unsure whether it is during the night when this occurs, then he should delay the counting until he arrives in Hong Kong on Wednesday during the day. He should then count the 33rd day without a Beracha, just as one does whenever he misses a counting at night but then counts during the following day. He may then resume counting with a Beracha the next night – the 34th day of the Omer – since he did not miss an entire day of counting. Thus, when one travels to the Far East and crosses the International Date Line, he has the option of either counting with a Beracha during the flight, at nighttime, after he crosses the Date Line , or waiting until he arrives at his destination during the day and counting without a Beracha. Either way, he resumes counting the next night with a Beracha. When one returns from the Far East, then he simply counts in the Far East the night he leaves, and then counts again the next night when he returns home. Needless to say, if, as a result of crossing the Date Line, he returns home on the same day on which he had counted the Omer, he does not count again, and instead waits until the next night. Summary: One who travels to the Far East during the period of the Omer has the option of either counting the Omer with a Beracha during the flight, at night, after crossing the International Date Line, or waiting until arriving at his destination, during the day, in which case he counts without a Beracha. In either case, he counts as usual with a Beracha henceforth.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Rishonim (Medieval Halachic authorities) debate the question of whether a person can fulfill his obligation of Sefirat Ha'omer by listening to the Hazan's counting. The famous Halachic principle of "Shome'a Ke'one" establishes that a person can fulfill his obligation to recite a certain text by listening to its recitation by somebody else. So long as both parties – the person reciting the text and the listener – have in mind that the listener fulfills his obligation by hearing the recitation, he indeed fulfills the requirement in this fashion. Seemingly, then, if the Hazan has in mind when he counts the Omer that his recitation should fulfill the obligation for those listening, those in the congregation who wish to fulfill the Misva by listening to the Hazan's counting should be able to do so. Some Rishonim, however, claimed that Sefirat Ha'omer marks an exception to the rule of "Shome'a Ke'one." The Torah presents the obligation to count the Omer with the expression, "U'sfartem Lachem" ("You shall count for yourselves" – Vayikra 23:15), which suggests that it refers to a personal obligation, like the Misva of Lulab on Sukkot. If so, then one would be required to count personally, just as one must take the Lulab personally. The word "Lachem" ("for yourselves") in this verse emphasizes that each individual must count for himself, rather than hear the counting from somebody else. Other Rishonim, however, counter that the word "Lachem" means something else entirely. One might have thought that the obligation of Sefirat Ha'omer is cast solely upon Bet Din, who should count the days until Shabuot on behalf of the rest of the nation. The word "Lachem" was therefore added to instruct that each individual bears this obligation. This is not to say, however, that the standard principle of "Shome'a Ke'one" does not apply. In light of this debate, it is proper for each individual to personally count the Omer, rather than simply listen to the Hazan's counting. It must be emphasized that the Hazan customarily counts aloud before the congregation not so that the congregation fulfills its obligation through his counting, but rather to inform everybody of which number day they must count that night. Interestingly enough, the custom in Egypt was, at one point, for the congregation to count before the Hazan, in order to avoid the misconception that one can fulfill his obligation through the Hazan's counting. The Egyptian communities changed their practice, however, because people frequently counted the wrong day. In any event, one must ensure to count the Omer himself, rather than rely on the Hazan's counting. Summary: One must count the Omer personally; the Hazan customarily counts the Omer aloud before the congregation only to inform them of which number day to count, and not for them to fulfill their obligation by listening to his counting.

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

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.

If a minor or gentile immerses one's new utensil in a Mikveh, does this immersion suffice to render the utensil permissible for use with food? According to all authorities, an adult may allow a Jewish minor who has reached the age of Torah education (seven or eight years of age) to immerse a utensil under the adult's supervision. In such a case, the minor may even recite the Beracha before the immersion. If, however, a minor claims to have immersed a utensil without adult supervision, then, according to the Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), the child is not trusted and the utensil still requires immersion. Chacham Ovadia Yosef, however, distinguishes in this regard between metal and glass utensils. With regard to metal utensils, which require immersion on the level of Torah obligation, one should not trust a minor who claims he immersed it. Glass utensils, however, require immersion only by force of Rabbinic enactment, and one may therefore trust the child's claim and the utensil need not be immersed before use. As for gentiles, one should preferably not allow a gentile to immerse one's utensil on his behalf, because he would thereby forfeit the recitation of the Beracha. One cannot recite the Beracha over the immersion if a gentile immerses the utensil. Therefore, in order not to forfeit the opportunity to recite the Beracha, one should preferably immerse the utensil oneself. However, if a gentile did immerse one's new utensil in a Mikveh in front of the Jew, and even if the utensil fell into the Mikveh by itself, the immersion is effective and the utensil may then be used without an additional immersion. Summary: One may allow a child who has reached the age of Torah education (7-8 years of age) to immerse a new utensil under adult supervision, and the child may recite the Beracha. If a child claims he immersed a metal utensil privately, the utensil still requires immersion; if he claims to have immersed a glass utensil, it does not require immersion. One should preferably not allow a gentile to immerse one's utensil, but if a gentile did immerse the utensil in front of the Jew, it does not require another immersion. See Halichot Olam, Helek 7, pages 262-263

If a Jew spends Shabbat in a hotel, may he partake of the freshly-brewed coffee that the non-Jewish hotel staff prepared on Shabbat? The authorities who address this question make reference to a ruling of the Shulhan Aruch regarding food that a gentile prepared on Shabbat for other gentiles. In such a case, the Shulhan Aruch rules, a Jew may partake of the food only in situations of a special need. Generally, however, one should not partake of the food, even though the gentile had prepared it for other gentiles, and not for the Jew. Accordingly, the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Teruma, rules that a Jewish hotel guest may not drink the coffee that the hotel staff prepared, even if he can assume that most of the hotel guests are not Jewish. Others, however, including the Zera Emet (Rabbi Yishmael of Modona, Italy, 18th century) and the Hida (Rav Haim Yosef David Azulai, 1724-1806), distinguish between the Shulhan Aruch's ruling and the case under discussion. The Shulhan Aruch spoke of bread which gentiles prepared on Shabbat. The flour used in preparing this bread was inedible when Shabbat began, and thus had the status of Mukse. For this reason, these authorities contend, the Shulhan Aruch did not allow partaking of the bread on Shabbat. Since the flour was Mukse when Shabbat began, it is forbidden for consumption throughout Shabbat even once it is made into bread. In the case of coffee, however, the water was suitable for consumption when Shabbat began, and thus did not have the status of Mukse. Regarding coffee, then, it is likely that the Shulhan Aruch would allow drinking coffee that was prepared on Shabbat by a gentile – provided, of course, that it was not prepared specifically for a Jew. Accordingly, Hacham Ovadia Yosef, in his Halichot Olam commentary to the Ben Ish Hai, rules that those who wish to be lenient and partake of the coffee in such a situation certainly have authorities on whom to rely. (He adds that the work Gedulat Elisha similarly rules leniently in this regard.) Hacham Ovadia notes, however, that one should not stand near the gentile making the coffee, as the gentile may then add more coffee specifically for the Jew. One may partake of the coffee only if it had already been prepared before the Jew arrived in the dining hall or wherever the coffee is served. It should be noted that one may not drink cappuccino prepared in a hotel on Shabbat, as cappuccino is generally prepared for each guest individually, and not collectively for all guests in the hotel. Finally, it goes without saying that the Jew must ascertain that all the ingredients in the coffee are strictly kosher. Summary: One who stays in a hotel on Shabbat may drink the coffee that was prepared by a gentile for the hotel guests on Shabbat, provided that most of the guests are not Jewish and that the coffee was not prepared specifically for him (or any other Jew). He should not stand near the gentile preparing the coffee, and should instead arrive at the area only after the coffee is prepared. Obviously, he must also ensure that the coffee is strictly kosher.

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 242 (Se'if Katan 9), writes that if somebody receives from another person some food for Shabbat, he should not eat that food on a weekday. Since the food was sent specifically in honor of Shabbat, it should be eaten on Shabbat. The Halachic authorities debate the question of whether this ruling was intended as strict Halacha, or as a Middat Hasidut (additional measure of piety). Either way, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 18, citing the Sefer Hasidim) that if one has no need for this food, such as if he already has enough food for Shabbat, and if he leaves it until the next Shabbat it would go spoiled, or if he is not accustomed to eating this kind of food on Shabbat, then he may eat it on a weekday. Certainly, it is permissible to taste the food on Friday in fulfillment of the Misva of "To'ameha Haim Zachu" (tasting food on Ereb Shabbat to ensure its quality). The work Piskeh Teshubot notes that this Halacha mentioned by the Mishna Berura applies only to food that one received from somebody else. If this food was earmarked for Shabbat, then it should not be eaten on a weekday. If, however, a person himself purchased food for Shabbat, he may change his mind and use it during the week. Proof may be drawn from the Gemara's famous description of Shammai, who would sometimes find a higher quality portion of food after making his purchases for Shabbat, and in such cases he would use the first portion during the week and designate the second, higher quality portion for Shabbat. This proves that one who purchased a piece of food for Shabbat may change his mind and use it during the week. And although in the case of Shammai he changed his mind only after finding a higher quality piece of food, it stands to reason that this applies even generally, and thus one who purchased some food for Shabbat is allowed to change his mind and eat it on a weekday. Summary: One who purchased a food for Shabbat may change his mind and eat it on a weekday. However, if somebody was sent food from another person specifically for Shabbat, he should not eat it on a weekday unless he does not need it for Shabbat and it would go spoiled if it is saved until the next Shabbat.

The Talmud (Berachot 54b) teaches us that four people must say the HaGomel blessing, i.e., those who travel through the desert, those who travels overseas, those who are released from prison, and those who were sick and feel better. Sometime, on Shabbat, there are many people who need to say HaGomel. Can one person say HaGomel for the other people in the congregation? Does each person need to make his own blessing? R. Ovadia Yosef, in Hilchot Tu Bishvat (Hazon Ovadia, Hilchot TuBishvat page 354) cites the Hatam Sofer (OH 51) who explains that the Birkat HaGomel does not follow the Korban Todah, i.e. the thanksgiving korban. Had it been modeled after the Korban Todah, each and every person would have to say the blessing. However, since it is not based upon the Korban Todah, one person may say the blessing for the entire congregation, even if they have different reasons from say the HaGomel blessing. Summary: One person, who is himself obligated to say the Birkat HaGomel, may say it for the entire congregation, regardless of their reasons for saying the blessing.

There are three conditions that must be met for one to be allowed to separate on Shabbat: 1) He must separate the Ochel (desirable food) from the Pesolet (undesirable substance), and not the other way around; 2) this must be done by hand, and not with a utensil; 3) this must be done just before the food is to be eaten, and not for later use. The reason why Borer is permitted for immediate use is because it is then considered part of the process of eating. Just as chewing is obviously allowed on Shabbat, and does not violate the prohibition of Tohen (grinding), similarly, separating the desirable food from the undesirable substance is permitted as part of the process of eating. It is therefore allowed immediately before eating, but not earlier. How soon before the meal must this be done? When do we consider the Borer (separation) as taking place "immediately" before the meal such that it is permissible? This issue is subject to debate among the Halachic authorities. The Bet Yosef (commentary to the Tur by Maran Rav Yosef Karo, author of the Shulhan Aruch), in Siman 319, cites the Mordechi (Rav Mordechai Ben Hillel, Germany, 1250-1398) as saying that as long as the separating is done within an hour of the meal, this suffices to allow Borer. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Beshalah (1), takes this ruling literally, and permits separating food up to an hour before the food is to be served. Others, however, explained the Mordechi differently, claiming that he did not actually refer to a full hour before the meal. The Shebet Halevi (Rav Shemuel Wosner, contemporary) claimed that the Mordechi meant a half-hour before the meal, and thus one may separate only until a half-hour before the food is going to be served. Others rule even more stringently. Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (vol. 2), notes that from the beginning of the Mordechi's comments, it appears that he requires the separating to be done immediately before the food is served. This is the ruling accepted by Hacham Ovadia Yosef, in Hazon Ovadia (p. 180, Halacha 5; listen to audio recording for precise citation), where he writes that Borer is allowed only if it is done within a few minutes of the meal. Hacham Ovadia notes that this was the position of the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953), who ruled that separating may be done no earlier than five minutes before the meal. He adds that in a situation where one is preparing a very large meal for a large number of people, and many foods need to be prepared, then one may begin the preparations already a half-hour before the meal is scheduled to be served. In an ordinary case, however, when a woman is preparing a meal for her family and simply needs to peel some fruits or vegetables, and perhaps separate the leaves of lettuce from the spoiled leaves, this should be done only within a few minutes of the meal, and no earlier. This means that a woman should not do separating in preparation for Shabbat lunch before she goes to the synagogue on Shabbat morning. Of course, other preparations are permitted early in the morning, but preparations involving Borer may not be done earlier than a few minutes prior to the meal, or within a half-hour if many guests will be attending, as discussed. Summary: One is allowed to separate desirable food from an undesirable substance on Shabbat if this is done by hand and within a few minutes of the meal when it will be served. If one needs to prepare for a large meal with many guests, then the separating may be done within a half-hour of the meal, but no earlier.

If a person eats on Shabbat a salad that contains, for example, lettuce, tomatoes and onions, and he does not like onions, he may not remove the onions from the salad. Halacha forbids removing on Shabbat Pesolet (an undesirable substance) from Ochel (a desirable substance), and this applies even to a "relative Pesolet," a food which is perfectly edible but one does not want to eat. Therefore, the person in this case would have to take the lettuce and tomatoes from the salad, rather than removing the onions. However, if there is somebody else at the table who enjoys eating onions, one may remove the onions from his salad to give them to that other person. Since he removes the onions not to discard them, but rather for somebody else to eat, this is considered separating Ochel from Ochel, which is entirely permissible on Shabbat. This is the ruling of Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 4, p. 188, in the annotation). If some pieces of lettuce in the salad are spoiled, one may not remove them from the salad, as this would constitute separating Pesolet from Ochel. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Beshalah (2:6; listen to audio recording for precise citation). However, the Ben Ish Hai adds, if one is taking leaves from a head of lettuce, and the outer leaves are spoiled, he may remove them in order to access the fresh leaves underneath them. Just as one may remove a peel of a fruit in order to access the edible part of the fruit, similarly, one may remove the spoiled lettuce in order to access the desirable leaves. Since this is done in order to facilitate eating, it is permissible and does not violate the prohibition of Borer. Hacham Ovadia Yosef (ibid. p. 191) rules that it is permissible on Shabbat to check leaves of lettuce for bugs, and if one finds a large bug, he may remove it. Since the bug is not mixed with the lettuce, but rather constitutes an independent entity, removing it from the leaf is not considered "separating." Nor is this forbidden on the grounds of Mukseh, because it is permissible to remove an item normally considered Mukseh if this is necessary to access food. Hacham Ovadia notes in this context the Halacha permitting removing a bug from a cup of wine on Shabbat (under certain circumstances). The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) writes (302:1) that it is permissible on Shabbat to remove feathers from one's garment, as this does not constitute "separating." Similarly, if pieces of food fall onto one's beard as he eats, he is permitted to remove them from his beard, as this is not regarded as "separating." Summary: One who is eating a salad may not remove the vegetables that he does not want to eat, unless he does so to give them to somebody else who wants to eat them. One may not remove spoiled pieces of lettuce from a salad on Shabbat, but one may remove spoiled leaves from a head of lettuce if this is necessary to access fresh leaves. It is permissible to check leaves of lettuce for bugs on Shabbat, and to remove bugs that are found.

One of the rules of Borer – separating foods on Shabbat – requires that one remove the Ochel (food) from the Pesolet (undesirable substance), and not the other way around. The question arises as to whether this Halacha applies to two perfectly edible foods, one of which one happens to dislike. If for example, a person has a pile of apples and oranges mixed together, and he likes apples but does not like oranges, must he ensure to remove the apples from the oranges? Must he consider the oranges "Pesolet" because he dislikes them, or are both fruits considered Ochel since they are both perfectly edible, such that he may separate them in whichever manner he chooses? This issue is subject to a dispute among the Rishonim (Medieval Halachic scholars). Tosafot (Talmud commentaries by Medieval French and German scholars), in Masechet Shabbat (74), write that the status of Pesolet is defined in relative terms, and thus even edible food would be considered Pesolet if one dislikes it. Rashi (Rabbi Shlomo Yitzhaki of Troyes, France, 1040-1105), however, appears to indicate that the status of Pesolet is defined by an intrinsic quality, and thus edible food cannot be considered Pesolet. Maran, in the Shulhan Aruch (319:3; listen to audio recording for precise citation), rules that if two edible foods are mixed together, one may separate them in whichever manner he chooses. As long as one separates by hand and with the intention of eating immediately, he may either remove the food he likes or the food he dislikes. Maran thus follows the view of Rashi, that an edible food does not have the status of Pesolet even if one happens to dislike it. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, in his glosses to the Shulhan Aruch, indicates that in such a case one must remove the food he likes, in accordance with Tosafot's opinion. The Be'ur Halacha (essays on the Shulhan Aruch by Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses this topic at length, noting that the Shulhan Aruch's formulation of this Halacha is based upon the Rambam (Rabbi Moshe Maimoindes, Spain-Egypt, 1135-1204), who likewise indicates that edible food which one dislikes is not considered Pesolet. In this context the Be'ur Halacha cites numerous Halachic authorities who follow this view, and maintain that when two edible foods are mixed together, one may separate them in whichever fashion he chooses, even removing the food he does not like from the food he likes. Nevertheless, the Be'ur Halacha concludes that since this issue involves a potential Torah violation, it is preferable to follow the stringent view and remove the food one likes from the food he does not like, and not the other way around. Even though the majority view among the Halachic authorities does not appear to require separating in this fashion, it is preferable to do so in order to avoid any possible violation of the Torah prohibition of Borer. This is the view taken by Sephardic Chief Rabbi Shelomo Amar, in his responsa Shema Shelomo (Orah Haim 10). Summary: One should follow the laws of Borer even when separating two edible foods, one of which he dislikes. Even though both foods are edible, it is preferable to ensure to remove the food he likes from the food he does not like, and not the other way around.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

The Shulhan Aruch, in Orah Haim (672), writes that the proper time for lighting the Hanukah candles is the "end of sunset," or Set Ha'kochavim – nightfall (listen to audio recording for precise citation). Practically speaking, this means that one should light the Hanukah candles fifteen minutes after sundown. One should make an effort to light the candles no earlier or later than this time. If one cannot light the Hanukah candles at the preferred time, he may light them later during the night. The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) was of the opinion that a person who returns home late at night lights the Hanukah candles without the Berachot, unless there is somebody else awake in the home who sees the lighting. Otherwise, according to the Magen Abraham, the Berachot are not recited, since there is no Pirsum Ha'nes (publicizing of a miracle) in such a situation. Other authorities, however, including Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939) and Rav Shlomo Zalman Auerbach (Israel, 1910-1995), in Shalmeh Mo'ed (p. 218), disagreed. In their view, one may recite the Berachot over the candle lighting even if nobody else witnesses the lighting. This is the view accepted by Hacham Ovadia Yosef. Preferably, however, one should wake up one or two members of his household so they can witness the lighting. Many people are unable to light the Hanukah candles at the preferred time because of professional obligations, and therefore end up lighting later, when they return home from work. However, people who must light the candles later for work-related reasons must ensure to light at the proper time on Sundays, or other days when they are not at work. Even if somebody must light later at night on workdays, he must make a point of lighting at the proper time whenever this is possible. It should be noted that the practice in most Yeshivot and Kollelim is that the students leave when the time for candle lighting arrives so they can return home and light at the proper time, and they then return to the Yeshiva or Kollel to resume their studies. One is obligated to place enough oil in the lamp to sustain the flame for at least a half-hour. There is a custom that was famously observed by the Brisker Rav (Rav Yishak Zev Soloveitchik of Brisk, 1889-1960) to add a larger amount of oil to the Hanukah lamps, so that they continue burning late into the night. The Brisker Rav felt that since nowadays there are people walking about outside even until the late hours, it is proper to have the Hanukah candles burn until the late hours of the night to publicize the miracle. However, even he conceded that this is not required according to the strict Halacha, which requires simply providing enough oil for the candles to burn for a half-hour. It is forbidden to begin eating a "Se'udat Keva" ("established meal") before one lights the Hanukah candles. The prohibition begins a half-hour before the preferred time for lighting (assuming one plans on lighting at the preferred time). Thus, for example, if sundown occurs at 4:30 PM, such that the preferred time for lighting is 4:45, it would be forbidden to begin eating a meal from 4:15. A "Se'udat Keva" for the purposes of this Halacha refers to a quantity of a Kabesa (approx. 2 oz.) or more of bread. It is thus permissible to eat a small snack or have a drink before lighting the Hanukah candles, but it would be forbidden to eat a slice of pizza, for example. Halacha also forbids studying Torah before lighting the Hanukah candles. This prohibition, however, begins only once the time for candle lighting arrives; one may learn Torah within a half-hour before the time for candle lighting. Summary: One should endeavor to light the Hanukah candles fifteen minutes after sundown; if this is not possible, one may light later during the night. One must supply enough oil to sustain the flame for a half-hour, though some have the custom to add larger amounts of oil. One should not begin eating a meal within a half-hour before the time for lighting Hanukah candles until he lights, and one should not learn Torah once the time for candle lighting arrives, until he lights.

The custom is to light the Menorah in the Bet Knesset with Berachot. On Friday, it is lit, before Minha, once a Minyan is present. On Mosa'eh Shabbat it is lit during Arbit before the Kaddish Titkabal, before people rush home. This custom was not recorded in the Gemara, but it was accepted by the Shulhan Aruch. The question is whether a Menorah should be lit also at public gatherings, such as parties, restaurants and conferences, outside of a Bet Knesset. Hacham Bension was very strict on this matter. He reasoned that even lighting in a Bet Knesset with a Beracha is a Hidush, and therefore it should not be expanded upon to other contexts. On the other hand, Hacham Ovadia was more lenient. He ruled that the Bet Knesset is only an example of a public gathering, but the custom could be applied to other venues as well. This is especially applicable if some people at the event will not be lighting on their own at home. It can be assumed that at a wedding with hundreds of people, some people will not be lighting at home. In addition, he rules (Yalkut Yosef English Edition) that a Menorah may be lit at a Minyan not taking place in a Bet Knesset, such as a Minha/Arbit Minyan in an office. In this disagreement between Hacham Bension and Hacham Ovadia, one may rely on Hacham Ovadia. SUMMARY One may light a Menorah with Berachot at public gatherings, if there are people there who may not light on their own. Similarly, a Menorah may be lit at a Minyan in an office.

The Shulhan Aruch rules (671:5) that one must light an additional candle, called a Shamash, alongside the other Hanukah candles. This insures that any benefit one may receive from the light of the Menorah, in essence, is derived only from that extra candle, and it is therefore permitted. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Kab HaYashar who holds that even the Shamash may not be benefitted from. Hacham Ovadia adamantly rejects this and explains that the entire purpose of the Shamash is to benefit from its light. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings Rashi's explanation that a Shamash is lit for a "HeKera"-to distinguish. That is, it is designed to demonstrate that the candles are lit for the Misva, and the other candle, the Shamash, is for light. Even if he does not need to use the light of a candle, he must show that he has other options if the need would arise. Accordingly, he continues, since the Menorah is no longer lit on the table, but rather by the windows or doors, it is clear that the lighting is for the Misva. Therefore, technically, there would be no need for the Shamash. All the more so today, the use of electric lights shows that the Hanukah lights are only for the Misva and not for light. Nevertheless, he concludes that the prevalent custom is that everyone lights an additional candle. There is a significant difference between the way Ashkenazim and Sepharadim use the Shamash. The Ashkenazim use the Shamash to light the other candles, and since it is used to serve the other candles, it is clearly not one of the Hanukah lights. Sepharadim, on the other hand, use candles to light the Shamash, and therefore it is not evident that the Shamash is not one the Hanukah candles. Therefore, one should put the Shamash higher, lower or off to the side of the other candles to show that the Shamash is not part of the Hanukah candles. The Be'ur Halacha (Siman 673) points out another difference between the Sepharadim and the Ashkenazim. According to the Sepharadim, even though the Shamash is lit, one may not benefit from the candles; he may only use the light of the Shamash. Per the Ashkenazim, the Rama rules that through the lighting of the Shamash, all the candles become permitted to benefit from. In any event, it is best to refrain from benefiting from the Menorah. Benefit refers to practical uses such as reading and counting money, but it is permitted to gaze at the candle to derive aesthetic pleasure. SUMMARY One must light a Shamash, even if he has electric lights. One should refrain from benefiting from the Menorah but may benefit from the Shamash. The Shamash should be placed in a different position than the rest of the candles.

The Torah introduces the command of Birkat Ha'mazon with the verse, "Ve'achalta Ve'sabata U'berachta" – "You will eat, you will be satiated, and you shall bless" (Debarim 8:10). The Sages understood the word "Ve'sabata" in this verse as referring to drinking – specifically, to drinking wine. On this basis, they established that even one who drank wine during his meal, and is in a state of inebriation, is required to recite Birkat Ha'mazon. Since the Torah speaks in this context of somebody who drank wine, we may deduce that such a person is required to recite Birkat Ha'mazon despite his state of intoxication. When it comes to prayer, one who is inebriated to the point where it would be disrespectful for him to speak to a king, because he cannot pronounce his words clearly, may not pray. With regard to Birkat Ha'mazon, however, the Torah allows – and requires – one to recite this blessing even in a state of inebriation, as long as he is able to recite the words. Summary: One who drank wine during his meal and is inebriated must nevertheless recite Birkat Ha'mazon, as long as he can pronounce the words, even if he cannot speak as clearly as usual.

If a person eats cereal with milk, which Beracha – or Berachot – does he recite? If, for example, the Beracha over the cereal itself is Mezonot, as is often the case, does the person recite only Mezonot, only She'hakol (the Beracha over milk), or both? The Gemara in Berachot establishes that when a person eats two foods together, he recites a Beracha over only the primary food, and this Beracha covers the secondary food, as well. Even though the secondary food independently would require a different Beracha, when it is subordinate to a primary food the Beracha over the primary food covers this secondary food, as well. Our question thus becomes, do we consider the milk subordinate to the cereal, or is the cereal deemed subordinate to the milk? Rabbi Moshe Feinstein (Russia-New York, 1895-1986) addresses this question in his work Iggerot Moshe (2:43), and he concludes that the milk is to be viewed as subordinate to the cereal. Since the milk serves to soften the cereal and make it easier to chew and swallow, as well as to enhance the cereal's taste, it clearly plays a secondary role. Therefore, one who eats a grain cereal with milk recites only the Beracha of Mezonot, which covers both the cereal and the milk. Rabbi Feinstein adds that even if some milk remains after one has eaten all the cereal, and he now wishes to drink the remaining milk, he does not recite She'hakol over the milk. Since the milk had been together with, and subordinate to, the cereal, it was covered by the Beracha recited over the cereal, and therefore it does not require its own Beracha. Similarly, if a person eats apple pie, he recites only the Beracha of Mezonot, which covers both the crust – the primary component of the pie – and the apples. And even if one completes the crust and now eats only apple, he does not recite a Beracha over the apple, because it had been covered by the Beracha of Mezonot recited initially over the crust. Rabbi Feinstein notes one exception to his ruling concerning the Beracha recited over cereal and milk. If a person adds a significant amount of milk to his cereal for medical purposes, such as to increase his daily calcium intake, then the milk now serves a function other than simply enhancing the texture or taste of the cereal, and as such, it requires a separate Beracha. In such a case, therefore, one would recite Mezonot over the cereal and She'hakol over the milk. If a parent adds milk to a child's cereal for health purposes, but the child perceives the milk simply as enhancing the cereal, without any interest in the health benefits, then the child would not recite She'hakol over the milk, since from his perspective the milk is added to enhance the cereal's taste, and not for any intrinsic purpose. If a person adds bananas, raisins, or other fruits to his cereal and milk, does he recite a separate Beracha over the fruit, or does the Mezonot recited over the cereal cover the fruit, as well? Once again, we follow the principle that the Beracha recited over the primary food covers all other foods partaken of together with that food. In this case, then, since the fruit is subordinate to the cereal, the Mezonot recited over the cereal covers even the fruit. It should be noted, however, that if a person decided to add the fruit only after he recited the Beracha of Mezonot, then he must recite a separate Beracha over the fruit. Since he did not intend when he recited Mezonot that this Beracha should apply to the fruit, when he adds the fruit he must recite a separate Beracha. However, if a person regularly adds fruit to his cereal and milk, then we assume that he had the fruit in mind when he recited the Mezonot, and thus even if he added the fruit only after reciting Mezonot he need not recite a separate Beracha over the fruit. Summary: One who eats cereal with milk recites a Beracha over the cereal, and this Beracha covers the milk, as well, including leftover milk that one drinks after finishing the cereal. An exception is a person who adds milk for strictly health purposes, who must recite a separate Beracha of She'hakol over the milk after reciting the Beracha over the cereal. The Beracha recited over cereal also covers fruits that one adds to his cereal, assuming he had those fruits in mind when he recited the Beracha. If one added the fruit only after reciting the Beracha and he does not ordinarily add fruit, then he must recite a separate Beracha over the fruit.

The Shulhan Aruch rules (Orah Haim 206) that if a person recited the Beracha of "Boreh Peri Ha'etz" over a food that requires the Beracha of "Boreh Peri Ha'adama," he has not fulfilled his obligation, and he must then recite "Ha'adama." Something that grows directly from the ground – such as lettuce or other vegetables – cannot be said to have grown on an Etz ("tree"), and thus even after the fact, the recitation of "Ha'etz" does not fulfill the obligation, and the correct Beracha must be recited. In the reverse case, if one recited "Ha'adama" over a fruit which requires "Ha'etz," he has fulfilled his obligation Be'di'abad (after the fact). Since fruits grow on trees which grow from the ground, the Beracha of "Ha'adama" is appropriate for fruits, even though of course one is supposed to recite "Ha'etz" over fruits. Therefore, after the fact, one has fulfilled his obligation if he recited "Ha'adama" over a product requiring "Ha'etz." It is unclear whether a person who recited "Ha'adama" in such a case and then immediately realized his mistake should correct himself, or just eat the fruit. Some contend that since the Beracha of "Ha'adama" suffices after the fact, there is no need for the person in this case to correct himself. Others, however, argue that the person should correct himself in order to recite the Beracha that is supposed to be recited. This question has not been definitively resolved one way or the other. In a case where one mistakenly recited "Ha'adama" over a fruit, the Beracha covers all foods on the table that require "Ha'adama." Thus, for example, if a person recited "Ha'adama" over an apple, and there are vegetables on the table, then he does not have to recite "Ha'adama" a second time over the vegetables. Although his Beracha of "Ha'adama" was recited by mistake, nevertheless, it covers all the vegetables in front of him. This applies also to one who mistakenly recited "She'ha'kol" over a food requiring a different Beracha. The Beracha of "She'ha'kol," after the fact, covers all foods. And so if one mistakenly recited "She'ha'kol" over a fruit, for example, his Beracha covers the fruit as well as any other foods in front of him, such as water. This is mentioned by Yalkut Yosef, citing his father, Hacham Ovadia Yosef. Finally, the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573) ruled that if one mistakenly recited "Ha'adama" over a fruit, and other people at the table listened to his Beracha with the intention of fulfilling their obligation, they fulfill their obligation even though the Beracha was recited mistakenly. This can happen on the night of Rosh Hashanah, when the head of the household customarily recites "Ha'etz" over an apple or date for everyone at the table, who fulfill their obligation by listening to his Beracha. If he mistakenly recited "Ha'adama" over the fruit, both he and they have fulfilled the obligation. This is the Radbaz's ruling, and it was accepted by later Poskim. Summary: One who mistakenly recited "Ha'etz" over a food requiring "Ha'adama" has not fulfilled his obligation, and must then recite "Ha'adama." However, if a person mistakenly recited "Ha'adama" over a food requiring "Ha'etz," he has fulfilled his obligation. (If he realized his mistake immediately after reciting "Ha'adama," it is uncertain whether he should correct himself.) This recitation of "Ha'adama" covers all foods on the table requiring "Ha'adama," and if others intended to fulfill their obligation by listening to this Beracha, they, too, fulfill their requirement, even though the Beracha was not the proper Beracha.

The AJC's Greg Bluestein, Patricia Murphy and Bill Nigut analyze Harris's defeat, Georgia's GOP strategy, and Democratic challenges     Summary:  One week after Election Day, the political landscape in Georgia is shifting, with both parties assessing their next moves. On today's episode of The Atlanta Journal-Constitution's Politically Georgia podcast, hosts Greg Bluestein, Patricia Murphy and Bill Nigut speak with incoming DeKalb County CEO Lorraine Cochran-Johnson. She shares her insights on Vice President Kamala Harris's loss and its impact on Georgia Democrats, along with her goals for DeKalb County's first 100 days under her leadership. Republican strategist Stephen Lawson joins the podcast to discuss Donald Trump's return to the White House and the priorities that Georgia Republicans are likely to push forward in the upcoming legislative session. Finally, we explore the fallout within the Georgia Democratic Party after recent losses, as pressure mounts for leadership changes. We'll examine what these developments mean for Georgia's political future.      Links to today's topics  Incoming DeKalb CEO prepares transition team Georgia Democrats consider "course correction" after losing 2024 presidential race Donald Trump is likely to look to Georgia as he builds out his White House team Have a question or comment for the show? Call the 24-hour Politically Georgia Podcast Hotline at 770-810-5297. We'll play back your question and answer it during the listener mailbag segment on next Friday's episode.     Listen and subscribe to our podcast for free at Apple Podcasts, Spotify, or wherever you listen to podcasts. You can also tell your smart speaker to “play Politically Georgia podcast.”     Learn more about your ad choices. Visit megaphone.fm/adchoices

One who plans on eating a Ke'besa – approximately 2 oz. – or more of bread must wash Netilat Yadayim with a Beracha. Within how much time after washing his hands must he eat this quantity of bread in order to justify the Beracha that he recited over the Netilat Yadayim? Normally, when Halacha requires the consumption of a Ke'zayit (half a Ke'besa), it requires that one eat the Ke'zayit within a time-frame known as "Kedeh Achilat Pares," which, according to Hacham Ovadia Yosef, is 7.5 minutes. In the case under discussion, then, when one must eat twice this amount, each Ke'zayit must be eaten within 7.5 minutes. Moreover, there must be less than a 7.5-minute interruption between the consumption of the two Ke'zetim. And thus, for example, if a person eats the first Ke'zayit in six minutes, and then three minutes later he begins eating the second Ke'zayit, which he eats in about four minutes, then he has justified the Beracha he had recited. But if a person eats the first Ke'zayit, and then waits until the end of the meal before eating the second Ke'zayit, he has not eaten a Ke'besa within the required time-frame, and the Beracha he recited over Netilat Yadayim thus becomes illegitimate. It is therefore advisable after washing Netilat Yadayim to eat the full quantity of 2 oz. of bread immediately, without any delay, to ensure that the Beracha he had recited is valid. This Halacha appears in Yalkut Yosef – Berachot, vol. 2, p. 77 (in the footnote). Summary: One recites the Beracha over Netilat Yadayim only if he will be eating 2 oz. of bread, and each ounce will be eaten within 7.5 minutes, without a 7.5-minute interruption between the two ounces. It is therefore advisable to eat 2 oz. of bread immediately when one begins the meal to ensure that the Beracha does not retroactively become a wasted Beracha.

If a person eats cereal with milk, the cereal constitutes the "Ikar" – the primary component of the mixture, whereas the milk is "Tafel" – secondary – as it is added merely to enhance the cereal. Therefore, one recites only one Beracha, over the cereal, and this covers both the cereal and the milk. Even if some milk remains in the bowl after one has eaten all the cereal, and one wishes to drink the milk, he does not recite a Beracha over the milk, since the milk had been covered by the Beracha recited over the cereal. If one adds fruit to yogurt, which is very common, then in most instances, the fruit would be considered secondary to the yogurt. Normally, one adds just a few pieces of fruit to enhance the yogurt's flavor, such that the yogurt is considered the primary component, and the fruit, the secondary component. As such, one would recite only "She'ha'kol" over the yogurt, and this Beracha would cover both the yogurt and the fruit. However, if somebody puts a large amount of fruit in the yogurt, such that he eats mainly fruit with some yogurt mixed in, then he would recite only a Beracha over the fruit, and this Beracha would also cover the yogurt. Summary: One who eats cereal with milk recites only a Beracha over the cereal, and this Beracha covers also the milk. Even if some milk is left over, he does not recite a Beracha over the leftover milk. If one adds some fruit to yogurt, he recites only "She'ha'kol" over the yogurt, and this Beracha covers also the fruit, unless he added so much fruit that he essentially eats fruit with some yogurt added, in which case he recites only a Beracha over the fruit, and this Beracha would also cover the yogurt.

The Shulhan Aruch (Orah Haim 114:2) writes that one may not begin reciting "Mashib Ha'ruah" in the Amida prayer until the Hazan announces before Musaf on Shemini Aseret that it should be recited. Therefore, if a person prays at home, such as if he is ill or for some other reason cannot attend the prayers in the synagogue, he should not pray Musaf until the time the congregation prays. He must wait until the time when he can be certain that the Hazan had made the announcement to begin reciting "Mashib Ha'ruah." At that point, even though he did not hear the Hazan make the announcement, he may recite Musaf with "Mashib Ha'ruah," since the announcement was made in the synagogue. Likewise, if a person comes to the synagogue late on Shemini Aseret and sees that the congregation had begun reciting Musaf, he may recite the prayer at that point with "Mashib Ha'ruah," even though he did not hear the Hazan's announcement. Hacham David Yosef, in his Halacha Berura, discusses the case of a person who finds himself in a place without a Minyan on Shemini Aseret. He writes that in this case, one must wait until the time when most congregations have begun reciting Musaf, which is after six hours into the day. Hacham David also addresses the situation of a place with multiple Minyanim, such as if one lives in a city where some people pray very early (at "Netz") while others pray later (as is the case in Brooklyn and most large Orthodox Jewish communities). He writes that if a person prays at home, he may begin Musaf after the time when the early Minyan begins Musaf, even if he does not normally pray at the early Minyan. However, if one is praying in the later Minyan, and wants to pray Musaf on his own before the Minyan reaches Musaf, it is uncertain whether he may rely on the announcement made by the Hazan in the early Minyan. Finally, Hacham David writes that if a person arrives at the synagogue on Shemini Aseret while the congregation recites Musaf, and he begins praying Shaharit at that point, he does not recite "Mashib Ha'ruah" in Shaharit. Even though he is covered by the announcement made in the synagogue, he begins reciting "Mashib Ha'ruah" only during Musaf, and not during Shaharit. Summary: One may not begin reciting "Mashib Ha'ruah" on Shemini Aseret until the Hazan in the synagogue announces before Musaf that it should be recited. Therefore, one who prays at home on Shemini Aseret should not recite Musaf until the time he expects the first Minyan in the town to begin reciting Musaf. If he is in a place without a Minyan, he should not begin Musaf until the end of six hours into the day. If a person arrives in the synagogue after the congregation began reciting Musaf, and he begins praying Shaharit, he does not recite "Mashib Ha'ruah" in Shaharit but does recite it in Musaf.

  SUMMARY: One of the exciting happenings in the world of employee ownership today is the proliferation of different models and methods for bringing employees into the ownership of a company. In this episode we discuss the Direct Stock Ownership model that Chip Cargas, Founder of Cargas Systems, implemented at his company. We also discussed where the model took him, and this next stage of his entrepreneurial journey, with the development of the Tandem Center for Shared Business Success, a nonprofit initiative offering pathways for business success through profit sharing and direct employee ownership. We also talk with Nate Scott, current President and CEO of Cargas Systems and discuss his journey from employee, to employee owner, and finally to his role as a leader of the company. Finally we talk with Drew Mousetis, the Executive Director of the Tandem Center and get the scoop from him on his plans to grow employee ownership using the Direct Stock Ownership model.  Further Material  https://www.tandemcenter.org/  https://cargas.com/    Guest INFO:   Chip Cargas is the Founder & Chair Emeritus at Cargas Systems, an employee-owned software company with nearly 200 employees. They provide software for accounting, operations, sales and marketing. Chip founded the company in 1988 with the purpose of creating a caring environment where people would love to work. He served as CEO from the founding until December 2017, Board Chair until October 2020, and Board Member until March 2022. He was named Chair Emeritus in 2022. Chip continues to nurture the company's purpose of “Shared Success for employees, customers, owners, partners, and community.” Cargas Systems has earned the following national & regional awards for its values and growth  Nate Scott is President and CEO of Cargas Systems, joining in 2005 as a sales consultant. He eventually became manager of the Sales and Marketing team. When Cargas launched a new business unit centered around its proprietary Cargas Energy software, he became VP. During his tenure, the business unit doubled in staff and doubled in revenue. Scott also took advantage of annual career advancement meetings and asked to lead cross-company initiatives. In 2014 he became President, and added CEO four years later.  Drew Mousetis is Executive Director of the Tandem Center for Shared Business Success with a background in business management. Before joining Tandem, Drew was a lead consultant at Cargas, where he embraced the ethos of employee ownership within a dynamic culture of engagement and profit sharing at the employee owned company. Prior to Cargas, Drew was the Director of Finance & Development at The GateHouse.     SUPPORT THE SHOW: We make all episodes of Owners at Work free and never place them behind a paywall. But they take time and money to produce. Consider making a DONATION today to help keep our work going.   WE WANT TO HEAR FROM YOU: We are always looking for new employee ownership stories to tell. Please contact us with your story at oeoc@kent.edu   ---------------------------------------------------------------------  

One who smells a fragrant plant must recite before smelling either the Beracha of "Boreh Aseh Besamim" or "Boreh Asbeh Besamim." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) presents a number of guidelines to determine which of these two Berachot one recites (listen to audio recording for precise citation). He writes that one recites "Boreh Aseh Besamim" if all three of the following conditions are met: 1) The plant has a hard, solid stalk. 2) The plant grows by itself each year, and does not have to be replanted. 3) The leaves grow for the stalk, and not directly from the roots of the plant. A common example of such a plant is a rose, or, for that matter, any other flower, such as a gardenia. One who smells fragrant flowers such as these would recite "Boreh Aseh Besamim." Likewise, the Ben Ish Hai writes that the custom is to recite "Boreh Aseh Besamim" before smelling cloves. An example of a fragrant plant that does not satisfy these requirements is mint. Mint leaves are herbs that grow directly from the ground, without a stalk, and therefore one who smells mint leaves would recite the Beracha of "Boreh Asbeh Besamim." It should be noted that liquid produced from a plant has the same status of the plant with respect to this Halacha. Thus, one who smells rosewater would recite the Beracha of "Boreh Aseh Besamim," even though rosewater is liquid, since it is produced from roses. Interestingly, one who mistakenly recited the Beracha of "She'hakol Niheya Bi-dbaro" before smelling a fragrant substance has fulfilled his obligation, and does not recite another Beracha. If several different spices which require different Berachot were collected together into a single bundle, and this collection produced a distinct fragrance such that one cannot discern any individual spice, one should recite the Beracha of "Boreh Mineh Besamim." This is the ruling of the Ben Ish Hai. Of course, if the spices are divided into different groups, then one should recite separate Berachot of "Aseh Besamim" and "Asbeh Besamim" over the different bundles. However, if the different plants are collected together and one cannot discern the fragrance of any particular spice, then one should recite before smelling the bundle the generic Beracha of "Boreh Mineh Besamim." Summary: One who smells a fragrant plant with a stalk – such as flowers or cloves – recites the Beracha of "Boreh Aseh Besamim," whereas before smelling herbs that grow directly from the ground – such as mint leaves – one recites "Boreh Asbeh Besamim." If different kinds of spices were bundled together and produced a distinct fragrance, one recites the generic Beracha of "Boreh Mineh Besamim."

It is forbidden to bathe with hot water during the week of Tisha B'Ab, from the Shabbat preceding Tisha B'Ab through the day of Tisha B'Ab. This is one of several difficult Halachot that we observe during this period to commemorate the calamity of the Temple's destruction. It is permissible to bathe with cold water, and one may mix in some hot water in order to remove the chill. One may also use soap, shampoo and deodorant as usual during the week of Tisha B'Ab. A woman who needs to immerse in a Mikveh during the week of Tisha B'Ab may bathe with hot water as usual to prepare for her immersion. Bathing in preparation for the Mikveh is necessary for the purpose of a Misva, and is therefore permitted during the week of Tisha B'Ab. The accepted custom is to refrain from recreational swimming during the week of Tisha B'Ab. One who swims for health reasons is allowed to do so during this week. If one's hands became dirty during the week of Tisha B'Ab and he cannot remove the dirt without hot water, then he may use hot water for washing his hands. Otherwise, however, one should refrain from washing with hot water during this week. Summary: One may not bathe in hot water during the week of Tisha B'Ab, except in the case of a woman who must immerse in a Mikveh, or if hot water is needed to remove dirt from one's body. It is customary to also refrain from recreational swimming during this period.

The Sages instruct, "Mi'shenichnas Ab Mema'atin Be'simha" – "When Ab enters, we reduce our joy." This means that with the onset of the month of Ab, we are to avoid certain undertakings that bring us special joy. Thus, for example, one should not have his home freshly painted or wallpapered during the period of the Nine Days from Rosh Hodesh Ab though Tisha B"Ab. Likewise, it is forbidden to make any kind of renovations or purchases for the home that are done for strictly decorative purposes. It is also customary not to make significant purchases that bring a person special excitement, such as a new car. Strictly speaking, such purchases are allowed during the Nine Days, but the accepted custom is not to make major purchases like these, since they bring a person joy which is inappropriate for this period of mourning. Major purchases should therefore be delayed until after Tisha B'Ab. Similarly, during the Nine Days one should not purchase items for a bride and groom in preparation for their marriage, since these are joyous purchases. However, if the wedding is taking place immediately after Tisha B'Ab, and one might not have a time to make the necessary purchases after Tisha B'Ab, then he may buy the items during the Nine Days. Furthermore, if the price for the items will go up after Tisha B'Ab, then one may make the purchases during the Nine Days in order to avoid a financial loss. It is forbidden to eat meat during the Nine Days. However, the custom in our community is to eat meat on Rosh Hodesh Ab, the first of the Nine Days. Summary: One may not have his home freshly papered or wallpapered during the Nine Days. It is preferable to avoid major purchases – such as the purchase of a car – during the Nine Days, as well as purchases for a bride and groom. However, if there may not be enough time before the wedding after Tisha B'Ab, or if the price will be higher after Tisha B'Ab, the one may make the purchases during the Nine Days. Meat is forbidden during the Nine Days, but the custom in our community is to eat meat on Rosh Hodesh Ab.

Is it permissible to move into a new house or apartment during the Nine Days, from Rosh Hodesh Ab through Tisha B'Ab? The Poskim rule that one may move into a new house or apartment during the Nine Days if it will be his primary residence, as opposed to a vacation home and the like. As long as this home will be his place of primary residence, it is permissible. In fact, one who moves into a new home during the Nine Days may conduct a "Hinuch Ha'bayit" celebration, which entails simply reading words of Torah and distributing food, both of which, of course, are entirely permissible during the Nine Days. One should not, however, recite the Beracha of "Shehehiyanu" during the Nine Days, and thus one who moves into a new home should wait until after Tisha B'Ab to recite this Beracha. (Our practice is to purchase a new suit and then recite the Beracha over the suit, having in mind that the Beracha should cover the new home, as well.) Hacham Ovadia Yosef ruled that one may purchase a new car during the Nine Days if this is necessary for professional or commercial purposes, such as for traveling to and from work. If one wishes to buy a car for other purposes, however, this is permissible only if the car will be unavailable after Tisha B'Ab, or if the price will be higher after Tisha B'Ab. Leasing a car is permissible during the Nine Days, as one does not acquire ownership over the car. (Based on Yalkut Yosef, p. 173, Halachot 58 & 60) Summary: One may move into a new residence during the Nine Days if it will be his primary residence, and he may even host a "Hinuch Ha'bayit." One may purchase a car for professional purposes during the Nine Days. Purchasing a car for other purposes is permissible only if the car will be unavailable after Tisha B'Ab, or if the price will be higher after Tisha B'Ab. Leasing a car is permissible during the Nine Days.

The Shulhan Aruch (Orah Haim 263) rules (based on the Rashba) that if a person accepted Shabbat early, before sunset – as one is supposed to do – he is allowed to ask another Jew, who has not accepted Shabbat, to perform Melacha on his behalf. As long as the sun has not yet set, one who has accepted Shabbat may have somebody else perform Melacha for him, even though he himself obviously may not perform Melacha, as he has accepted Shabbat. Since the other person has not yet accepted Shabbat, and the person who had accepted Shabbat would be allowed to perform Melacha were it not for his decision to accept Shabbat early, he may ask somebody else to perform Melacha which he needs to be done. One example of this Halacha is a case where a woman needs to go to the Mikveh on Friday night. She may light the Shabbat candles and accept Shabbat, and then her husband can drive her to the Mikveh. As long as she does not open doors or perform any other action that activates lights or electronic devices, she may have her husband drive her to the Mikveh. Conversely, if the husband accepted Shabbat and the wife has not yet accepted Shabbat, she may drive him to the synagogue. Likewise, if the husband accepted Shabbat and prayed in the synagogue before sundown, as many men do in the summertime, and he comes home before his wife lit candles and accepted Shabbat, he may ask his wife to turn on a light, turn on the air conditioner, or perform other activities involving Melacha. This is the ruling of the Shulhan Aruch, as discussed by Rabbi Moshe Halevi (Israel, 1961-2001) in his Menuhat Ahaba (vol. 1, p. 111; listen to audio recording for precise citation). Summary: One who accepts Shabbat before sundown may ask another Jew who had not yet accepted Shabbat to perform Melacha on his behalf, such as to turn on a light or air conditioner, as long as the sun has not yet set.

Parent's reaction to their children is more important than any consequence that they may give.  It is our reaction that teaches our children.   Summary One of the trickiest things for a parent is when they catch their child in a lie.  Do you punish them for lying?  Do you punish the offense?  How do you teach the virtue of honesty when lying seems to come so naturally to them?  Join in our conversation with Jordan Langdon of Families of Character, a ministry that coaches parents to be their best for their families.  In this discussion, we hear Jordan's thoughts on why kids lie, how to create realistic expectations, and why punishing kids for lying only makes things worse.  Hear about the “Honesty Incentive Rule” and how that works for young children and even more importantly as your children become teenagers.   Find more about Jordan and her work at www.familiesofcharacter.org    Key Takeaways Training the will of your child is just as or even more important than training their intellect Most children will lie at some point.  It is a natural part of their development.  It is how you react to them that matters. There are different stages of lying.  The lie of a 3 yr old looks different than that of a 7 yr old.  The Honesty Incentive rule helps children take personal responsibility for their actions. When you find your child lying, allow yourself time to think about how to handle it.  There is no need to react - this is not an emergency! Take time to observe your children's behavior so you can tell when something is going on beneath the surface.    Couple Discussion Questions What is our reaction when our children lie to us now?  How do we handle it?  How do I feel when our kids lie to me?   Do we feel like we take enough time to observe our children's behavior?  Would we know when something was going wrong?    

Parent's reaction to their children is more important than any consequence that they may give.  It is our reaction that teaches our children.   Summary One of the trickiest things for a parent is when they catch their child in a lie. ...

Is it permissible to recite Birkat Ha'gomel on Shiba Assar Be'Tammuz? If, for example, a person returned from a trip and must recite the Beracha, may he do so on the fast of Shiba Assar Be'Tammuz? The reason why one might raise such a question is a ruling of the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) that one should not recite Birkat Ha'gomel on Tisha B'Ab morning. The morning of Tisha B'Ab marks the height of the intensity of the mourning for Temple's destruction, and it is therefore not an appropriate occasion for reciting the festive Beracha of Birkat Ha'gomel, in which one gives thanks to the Almighty for rescuing him. The Kaf Ha'haim does, however, allow reciting Birkat Ha'gomel during Minha on Tisha B'Ab, when the intensity of the mourning begins to diminish, and we already begin speaking about consolation ("Nahamu Nahamu"). Hacham Ovadia Yosef argues on this ruling, and maintains that one may recite Birkat Ha'gomel even in the morning of Tisha B'Ab. In his view, Birkat Ha'gomel is no different from the other standard Berachot recited as part of the prayer service, like Birkat Ha'shahar, which give praise to God, and there is no problem at all reciting Berachot on Tisha B'Ab. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in his work Or Le'sion, adds that it is permissible to recite Birkat Ha'gomel throughout the three weeks from Shiba Assar Be'Tammuz until Tisha B'Ab, without any restriction, and this is, indeed, the Halacha. Summary: One who is obligated to recite Birkat Ha'gomel may recite the Beracha during the three weeks from Shiba Assar Be'Tammuz until Tisha B'Ab, even on the day of Tisha B'Ab.

Halacha follows the opinion that "Misvot Serichot Kavana" – meaning, one who performs a Misva must have this purpose in mind in order to fulfill his obligation. Thus, for example, before one begins reciting Shema, he must pause and think for a moment in his mind that he prepares to fulfill the Torah obligation to recite the daily Shema. This applies to both the daytime and nighttime Shema recitations. In some situations, a person does not have specific intention that he fulfills a Misva, but it is clear from the setting and context that this is his objective. For example, even if a person forgets to specifically think about the Misva before he begins reciting Shema, it is abundantly clear that one who comes to the synagogue, dons Tallit and Tefillin, and recites the prayers from the Siddur has in mind to fulfill the Misva. The Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites a number of Halachic authorities who rule that one fulfills his obligation in such a case. Even though one must Le'chatehila (optimally) have specific intention to fulfill the Misva, he nevertheless fulfills his obligation even without this intent if it is clear from context that he performs the given act for this purpose. (The Mishna Berura proves this conclusion from a number of Talmudic passages.) Other examples where this ruling would apply are eating in a Sukka and shaking a Lulab on Sukkot. Even if a person does not have specific intention to fulfill the Misva, it is obvious that he eats in the Sukka or shakes the Lulab for the purpose of the Misva, and he thus fulfills his obligation even without specific intent. It must be emphasized, however, that this applies only "Be'di'abad" (after the fact). Optimally, one must, indeed, have specific intention before performing a Misva that he performs the given act for the purpose of the Misva. The Be'ur Halacha (supplementary essays accompanying the Mishna Berura) notes that for many people, it would, indeed, be necessary – even "Be'di'abad" – to have specific intention before reciting the nighttime Shema. It is very common during the summer months for congregations to recite Arbit before sunset. Since the Misva of the nighttime Shema takes effect only at nightfall, those who recite Arbit before sunset do not fulfill their Shema obligation at Arbit; they must repeat Shema later, after dark. For such people, then, reciting Shema during the Arbit service in the synagogue is not necessarily done for the purpose of fulfilling the Misva. Since they frequently recite Arbit before sundown, when they cannot fulfill the Shema obligation, it cannot be assumed that they have in mind to fulfill the Misva of Shema when they recite Shema during Arbit. Therefore, if a person who normally recites Arbit before sundown happens on one occasion to recite Arbit after dark, he does not fulfill his obligation of Shema in Arbit unless he has specific intention to fulfill the Misva. Without specific intention, it cannot be assumed that he recites Shema for this purpose, since he normally recites Shema in Arbit without fulfilling the Misva. In this case, then, one who recites Shema without specific intention would have to repeat Shema. Summary: One who performs a Misva must first think in his mind that he performs the given act for the purpose of fulfilling the Misva. However, if he did not have this specific intention, he nevertheless fulfills his obligation if it is clear from the setting and context that this was his purpose in performing the act. Thus, for example, one must think before reciting Shema that he does so for the purpose of the Misva, but if he did not have this intention, he nevertheless fulfills the Misva since it is obvious that he recites Shema for this purpose. The exception to this rule is the case of somebody who normally prays Arbit before sundown, when he cannot fulfill the obligation of the nighttime Arbit. If such a person happens one time to recite Arbit after dark, he does not fulfill his Shema obligation in Arbit unless he has specific intention to this effect.

A person does not fulfill the obligation of Kiddush on Shabbat unless he either eats a Kezayit of bread or Mezonot food, or drinks a Rebi'it of wine, after reciting or hearing Kiddush. One is required to partake of the food or wine immediately after Kiddush, without any delay. It is improper to delay eating after hearing Kiddush, since the Kiddush must be recited within the context of a meal. If a person did delay eating or drinking wine, and did not eat or drink immediately after the Kiddush, he has nevertheless fulfilled his obligation and does not have to repeat Kiddush. The exception to this rule is a case where one had in mind when he recited Kiddush that he would eat only 72 minutes or more after Kiddush. If a person from the outset planned on delaying eating for this amount of time, he has not fulfilled the Misva of Kiddush and must recite Kiddush again. But if somebody intended to eat immediately after Kiddush and then something came up and resulted in a delay, he has fulfilled his obligation. Even though one should certainly make an effort to eat or drink immediately after Kiddush, he fulfills his obligation so long as he had not planned from the outset to delay eating or drinking. This is the ruling of Hacham Ovadia Yosef, in his work Halichot Olam (vol. 3, p. 3; listen to audio recording for precise citation). Summary: One must eat a Kezayit of bread or Mezonot food, or drink a Rebi'it of wine, immediately after reciting or hearing Kiddush, without delay. One who delayed eating or drinking has nevertheless fulfilled his obligation of Kiddush, provided that he had not planned from the outset to delay eating or drinking for 72 minutes or more.

Our parents made us sisters, but God made us friends.     Summary One of the greatest blessings of Alicia's life is that God gave her 9 brothers and sisters to laugh, play, fight, create, and pray with most of her life! This...

Our parents made us sisters, but God made us friends.     Summary One of the greatest blessings of Alicia's life is that God gave her 9 brothers and sisters to laugh, play, fight, create, and pray with most of her life! This conversation is from a girls getaway weekend with the five Doman sisters.  Now, because all the Doman siblings are practicing Catholics  in good relationship with each other and their parents, people may put them in a category of “the perfect Catholic family”.  But that is far from true.  As you will hear, each one of these sisters has lived through tragedies and difficulties that were completely unexpected and not chosen by them at all. It is by God's grace that each one of them has grown into the woman God is calling her to be and it is through that relationship with Christ, as well as the accident of birth, that we are able to have true sisterhood together.  Listen in as we talk about God's faithfulness through the difficulties of life and how true sisterhood with those in your family and friends are essential to our survival.     Key Takeaways Life is not always easy, but God is near We can learn from those who God gives us, even when they are different from us.  Don't get frustrated by differences, embrace them! When we are joined together by common faith in Christ, we can develop true friendships   Couple Discussion Questions What relationships can we invest more in to develop sisterhood and brotherhood?  Are we happy with our relationships with our siblings?  Why or why not? What can we change about this?  How does sharing values with others change us? 

Summary | One of the greatest challenges you may encounter while pursuing your calling is success. This challenge arises because it tests authority. If we credit our success to our own actions, then we are questioning God's authority in our lives.   This podcast is a ministry of Faith Community. We are one church connecting believers worldwide to God and each other.    Give | http://faithc.link/give Join | https://faithcommunity.io/