Podcasts about tefila

Tefillin is one of the 613 Misvot of the Torah and among the most iconic symbols of Judaism. It is referenced four separate times in the Torah and is described not with the term "Tefillin," but with the word "Totafot." Each of the four passages is written on the parchments inside the Tefillin, establishing both the arm (Shel Yad) and head (Shel Rosh) Tefillin as distinct Misvot. According to the Rambam, Tefillin Shel Yad and Tefillin Shel Rosh are counted as two separate commandments—Misvot 12 and 13 in his enumeration. This implies that if one cannot wear one of them (e.g., due to a physical limitation), he should still fulfill the other, as each stands independently. However, the Ramban disagrees and views them as parts of a single Misva. The Torah repeats the Misva of Tefillin multiple times, yet the Rambam teaches that repetition does not necessarily indicate separate commandments. Rather, the repetition underscores the importance of the Misva. In fact, one who neglects to wear Tefillin transgresses eight positive commandments —four from Shel Yad and four from Shel Rosh. What Does " Totafot " Mean? The term " Totafot " has numerous interpretations: The Gemara Menahot (34b) explains that "Tot" means "two" in the Katpi language, and " Fot " means "two" in African dialect— totalling four, referencing the four compartments of Tefillin Shel Rosh. Menahem ben Saruq interprets " Totafot " from the root " Hatof " (to speak), reflecting that Tefillin inspires us to speak of Hashem's teachings. Ramban says Totafot is an ornament, a kind of crown or glorious item worn on the head, based on Midrashim and biblical parallels. Hezkuni interprets it as something gazed upon, meant to visually remind the wearer of Hashem's miracles. Kabbalistic sources say Tefillin is a form of "Ot" (sign), symbolizing the covenant between the Jewish people and Hashem. The word "Tefillin" itself derives from "Peli"—to distinguish or to separate—or from " Tefila " (prayer), since Tefillin is primarily worn during prayer. Some suggest it comes from the root "Patil" (binding), as in the Torah's description of Naftali. Philosophical Purpose of Tefillin The Sefer HaHinuch (Misva 421) writes that humans are physical beings drawn to material pleasures. The soul is the counterforce, urging one to rise spiritually. Tefillin serves as a daily spiritual armor , empowering the soul to prevail in its ongoing struggle with the body. The Tefillin Shel Yad is worn near the heart, the seat of emotion and desire, while the Tefillin Shel Rosh rests above the brain, the seat of thought—reinforcing control over both. Tefillin is part of the "triple protection system" described in the Gemara—Tefillin, Sisit , and Mezuzah. A person surrounded by these reminders is far less likely to sin . The Rambam adds that donning Tefillin causes a person to behave with humility, awe, and discipline, shielding him from improper thoughts. Tefillin as a Sign Three Misvot are described in the Torah as an "Ot" (sign) : Tefillin, Shabbat, and Berit Milah. A Jew must always be accompanied by at least two signs testifying to his faith. During the week, Tefillin and Milah serve this role. On Shabbat and Yom Tob, when Tefillin is not worn, Shabbat and Milah function as the two signs. This explains the prohibition of wearing Tefillin on Shabbat—doing so would imply that Shabbat is not a sufficient "sign" on its own. Protection, Reward, and Spiritual Energy Wearing Tefillin not only fulfills a critical Misva but is associated with long life, Divine protection, spiritual clarity , and even atonement . Rabbi Shimon teaches that Tefillin atones for the sin of arrogance and, according to some Midrashim, even for more serious transgressions. The Zohar states that Tefillin draws Divine light around the wearer's head. The famed Baba Sali is said to have sensed when his Tefillin were invalid because he didn't feel this spiritual energy. In fact, studies have been cited showing subtle energy field changes when valid Tefillin are worn. The Gemara in Berachot teaches that those who wake early, clean their bodies, don Tefillin, and pray are considered as if they built an altar and brought a sacrifice. The Midrash Tanhuma says that one who desires to study Torah day and night but is preoccupied with work can still attain that merit through wearing Tefillin. The Spiritual Danger of Neglect The Gemara states that one who never wore Tefillin is categorized as a " Poshe'a B'gufo " —a sinner with his body—one of the most serious categories. Such a person does not merit resurrection and is punished severely in Gehinnam . Some authorities rule that even a person who only occasionally neglects Tefillin is included in this category, especially if done out of contempt or laziness. This explains why many Sephardi communities adopted the custom of donning Tefillin at Minha on Ereb Yom Kippur —to ensure that even the least observant Jews fulfill the Misva at least once annually. Tefillin and the Five Senses Tefillin affects not only the spiritual self but also the five senses : Eyes, ears, nose, and mouth are all situated in the head, thus corresponding to the four compartments of the Tefillin Shel Rosh. Touch corresponds to the Tefillin Shel Yad, placed on the arm and wrapped around the hand. This design serves as a daily reminder to guard our senses and align our behavior with holiness. Summary Tefillin is not just a ritual—it is a powerful spiritual and physical shield . The Torah refers to it repeatedly, highlighting its great value. Tefillin connects the mind and heart to Hashem, serves as a visible testimony to one's Jewish identity, brings protection and humility, and provides spiritual credit equivalent to the study of Torah. One who neglects it—especially willfully—risks significant spiritual consequences. Conversely, one who wears it properly fulfills multiple Misvot and draws down abundant blessing. As we begin our study of the practical Halachot of Tefillin, we now understand why this Misva is treated with such reverence and importance.

Curso Tefila # 69 (Mejaye Ha Metim ) Deja de sobrevivir y empieza a vivir by Suri Cattan

Curso Tefila # 68 (Maguen Abraham ) La diferencia de ser el primero by Suri Cattan

Clase del 5 de junio del 2025

Réflexion sur la Paracha et la Tefila

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.

Whose Tefila Will Help?

Is My Tefila Accepted?

Where Is The Yeshua?

How Powerful Is My Tefila? 

Bouillon d'Halakhot sur la Tefila ! Faire attention à toutes ces Halakhot by Rav David Touitou

POR QUE HASHEM ESCUCHO LA TEFILA DEL PUEBLO DE ISRAEL? by Rab Shlomo Benhamu

Shaare Tefila (Pasito ) Argentina

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** A number of different applications are available providing the entire text of the Siddur of one's smartphone. Is it permissible to pray using such an application? The Gemara in Masechet Berachot (23) establishes that while praying the Amida, it is forbidden to hold in one's hand certain objects – such as Tefillin, a Sefer Torah, money, and a knife. We find among the commentators two explanations for this Halacha. Rashi explains that the items mentioned by the Gemara are items which one worries about falling, either because they are sacred items, because they might hurt him if they fall, or because they are expensive items which could break or get ruined if they fall. When holding such an item, one's mind is preoccupied, ensuring not to drop it, making it very difficult to concentrate, and for this reason, Rashi explains, Halacha forbids holding such items while praying. The Nimukeh Yosef (Rav Yosef Habiba, Spain, early 15th century) explains differently. In his view, the Gemara chose these examples only because these are common items, and in truth, Halacha forbids holding anything in one's hand while praying the Amida. The Shulhan Aruch (Orah Haim 96) clearly follows Rashi's view, citing the Gemara's ruling and then explaining, "…because a person's mind is on them, so that they do not fall," and this will disrupt one's concentration during prayer. The Mishna Berura (Rav Yisrael Meir Ha'kohen of Radin, 1839-1933) clarifies that according to the Shulhan Aruch, only items which one is worried about protecting, or to ensure that they would not fall on his feet, are included in this Halacha. This would include a baby, who one quite obviously must ensure not to drop, as the Mishna Berura cites from the Hida (Rav Haim David Azulai, 1724-1806). The Mishna Berura then notes that some disagree with the Shulhan Aruch, and forbid holding any item during the Amida, referring, of course, to the Nimukeh Yosef's stringent opinion. The Taz (Rav David Segal, 1586-1667) follows the stringent view of the Nimukeh Yosef. It should be noted that the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1813) maintained that even according to the Shulhan Aruch's view, there is a Misva Min Ha'mubhar (higher standard of Misva observance) not to hold anything at all during the Amida. At first glance, holding a phone which is worth hundreds of dollars, and which could break if it is dropped, would certainly be forbidden according to both opinions. However, the Shulhan Aruch writes in that same chapter that it is permissible while reciting the Amida to hold a Siddur from which one prays, despite the fact that sacred books are generally forbidden to be held during the Amida. Since the Siddur is held for the purpose of Tefila, it does not fall under the prohibition. Holding the Siddur serves to enhance one's ability to pray, rather than compromise his ability to pray, and therefore, this is permissible. This would apply to a smartphone, as well. If one uses the Siddur application on the device, then the device becomes no different from a Siddur, which may be held while reciting the Amida. (Of course, this does not satisfy the "Misva Min Ha'mubhar" not to hold anything during the Amida, as understood by the Shulhan Aruch Ha'Rav, but one who does not know the prayer text from memory must in any event hold a Siddur and thus cannot abide by this standard.) However, this applies on the condition that one first turns off all notifications, and silences the phone. Needless to say, if the phone rings, or if a notification appears on the screen, even for just a moment, this causes a distraction during prayer. Therefore, one must ensure before praying with a smartphone that he disables all functions which could potentially distract him during the Tefila, so that the smartphone at that time serves only as a Siddur. Additionally, although it is permissible to pray from a mobile phone, this should not be done unless it is necessary. Firstly, Rav Gamliel Rabinowitz (contemporary) cites a passage from the Sefer Hasidim warning that one's prayers are not answered if he prays from a Siddur which was published by a wicked person. Quite obviously, we do not know the people who produced any given mobile device. Although this is not a Halachic consideration which would lead us to forbid the use of a mobile device for praying, it suffices to make it preferable to use a standard Siddur. More importantly, using a mobile phone during prayer compromises the aura of sanctity in the synagogue. There is a certain ambiance of holiness and reverence which must characterize a house of prayer, and this ambiance is diminished, at least to some degree, by the sight of a person looking at his phone. Therefore, while it is Halachically permissible to use such a device for prayer, this should be done only when one has no alternative, when he finds himself in a place without a Siddur and he does not know the prayer text from memory. In conclusion, it is worth nothing the famous Halachic dictum, "En Kategor Na'asa Sanigor" – "a prosecutor cannot become a defender." This principle has certain applications for the service on the High Holidays, forbidding the use of certain things which are associated with sins which our nation has committed. But it might also be relevant to the question of using a smartphone for prayer. If one uses his phone for improper activities, such as wasting time, or worse, then it is a "prosecutor" against him, Heaven forbid, which cannot then be used as his "defender" in helping him pray to G-d and ask for His compassion and assistance. Summary: It is Halachically permissible to pray from a Siddur application on one's mobile phone, as long as one disables calls, notifications and all features which could disrupt his prayer. However, it is far preferable to use a Siddur, and a phone should be used only when a Siddur is not available.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

The Kav HaYashar in siman 97 writes that the day of Ta'anit Esther is very auspicious for having our tefilot answered and therefore, he says, anyone who needs rachamei Shamayim should take time out on that day and say Mizmor 22 in Tehillim and afterward he should pour out his heart to Hashem and ask Him for whatever he needs and then he should add-in the zechut of Mordechai and Esther, Hashem should open up the gates of Shamayim and accept his tefilot with favor. The sefer Bishvili HaMinhag explains why tefila is so powerful on this day. It is clear from the words of our Chazal that the entire salvation of the Jewish People at the time of Purim was all because of tefila . The Rambam writes, one of the reasons we are commanded to read the Megillah is to make known to the generations the promise given to us in the Torah " kaHashem Elokenu bichol korenu elav" – that Hashem answers us whenever we call out to Him. Which means, we were saved at that time in the merit of our tefila . And that is what we are reminding everybody when we read the Megillah . As a side note, the pasuk stresses that Hashem answers us when we call out elav – to Him. Which means, when He is the only One we are focusing on, when we truly understand that there is no other means of salvation other than Him. Ta'anit Esther specifically was established to commemorate the fact that our people fasted and prayed in anticipation of Hashem helping them at that time. And so, this day went down in history as a day of tefila . And as we know, the same spiritual energy that was in the world at that time comes back each and every year and we can take advantage of it now as well. Regarding tefila in general, the Midrash Tanchuma in parashat Vayera says, Hashem tells us to be very careful and utilize tefila because there is nothing better than it. It's even more powerful than all of the korbanot . And Hashem said further, "Even if a person is not worthy to be saved, just because he prays and is sincere with his pleas, I will do chesed with him ." Here, HaKadosh Baruch Hu bichvodo ubi'atzmo is teaching us the greatest segula of all to be helped – heartfelt sincere tefila . Hashem loves when we ask Him for help with our spiritual needs. A Rabbi who was zoche to learn with the Chazon Ish said, when they used to get to very hard sugyot which they couldn't fully grasp, the Chazon Ish would get up and go to the corner of the beit midrash and say Tehillim . Then, he would ask Hashem to open his mind to comprehend the depth of the sugya and that is how he merited to comprise the wondrous sefer called Chazon Ish. Tefila works. A man told me he was having difficulty understanding the Gemara which he learns once a week. He attends a class which is given on a high level while he is just a beginner. I told him to use the power of tefila to help himself. The following week he told me, before the class he spoke to Hashem at length, asking him in his own words with sincerity to give him the merit to understand the class. That day, he practically took over the class. All of the other students were in awe at the clarity he had. Tefila is wondrous and on Ta'anit Esther it's even more powerful. Let us utilize this gift that Hashem has given us, let us pray for the Mashiach and for the Geula Shelemah and, b'ezrat Hashem, the same way that tefila brought salvation to the Jewish People in the days of Haman, so too it should bring salvation to us today.

Do I Daven?

Curso Tefila #65 Shmone Esre Kone Hakol (Dios es el sueño de todo ) by Suri Cattan

A Short Talk on the Koach of Tefila Over Ymei Purim - Rabbi Schoonmaker by Shapell's Rabbeim

What Is The Power Of Tefila?

Curso Tefila #62 Shmone Esre - Hanora (A pesar de las persecuciones aquí seguimos ) by Suri Cattan

Curso Tefila #64 Shmone Esre - Gomel Jasadim Tobim (Existen Favores Malos?) by Suri Cattan

Curso Tefila #63 Shmone Esre - El Elyon (Me va como Dios quiere que me vaya ) 10 Consejos by Suri Cattan

Nunca imaginé la fuerza de mí Tefila! R. Zury Cattan R. Anidjar & R. Sally (59:54) by Suri Cattan

What Is the Purpose Of Tefila?

¿Un Kabalat Shabbat multitudinario en el puerto de Tel Aviv? ¿Una Havdalá entre Yom HaZikaron y Yom HaAtzmaut? ¿Poemas israelíes contemporáneos como parte de la liturgia? En este fascinante episodio conversamos con el rabino Esteban Gottfried sobre su particular comunidad en Israel. Nacido en Argentina y criado en el judaísmo conservador e innovador de Bet El, hizo Aliá hace más de 40 años, pero sintió que algo le faltaba en el panorama religioso israelí. No encontraba una comunidad que se asemejara a la que había conocido en su infancia. Ni el mundo secular ni el ortodoxo le hablaban, y las comunidades reformistas y conservadoras en Israel tampoco lo convocaban. Por ello, hace 20 años fundó Beit Tefila Israeli, un "laboratorio", como él lo llama, para combinar el judaísmo y la liturgia tradicional con melodías y textos que resuenan con el israelí secular. Su proyecto más exitoso son los Kabbalat Shabbat musicales e igualitarios, un fenómeno poco común en Israel, que congrega a más de 1000 personas en el puerto de Tel Aviv durante los veranos. En este episodio, hablamos sobre el porqué de su éxito y cómo este modelo de encuentro busca construir un judaísmo israelí pluralista e innovador, en una sociedad dividida.

RAB SALLY ZAED- TU BISHBAT- UN DIA DE MUCHA TEFILA by TALMUD TORA MONTE SINAI

Curso Tefila #60 Shmone Esre (Eloke Abraham …) -Busca tu conexión personal con Ds. -Nunca te metas by Suri Cattan

Curso Tefila #61 Shmone Esre - AHEL Hagdol (La fortaleza de Dios y que debemos de aprender de ella) by Suri Cattan

RAB RAUL ASKENAZI- TAMBIEN AL HACER TEFILA PERDEMOS COSAS by TALMUD TORA MONTE SINAI

RAB RAUL ASKENAZI- EN LA TEFILA UNIMOS PERSONAS by TALMUD TORA MONTE SINAI

RAB RAUL ASKENAZI- PERDEMOS EL EGO AL HACER TEFILA by TALMUD TORA MONTE SINAI

RAB RAUL ASKENAZI- LA TEFILA DEL DIA A DIA by TALMUD TORA MONTE SINAI

Curso Tefila #59 Shmone Esre (Dios controla las fuerzas naturales ) Que aprendemos de los desastres by Suri Cattan

Podcast Jajam Shlomo (Sally) Zaed Nunca imaginé la fuerza de mí Tefila! R. Zury Cattan R. Anidjar & R. Sally Conferencia

RAB SALLY ZAED- LA TEFILA QUITA SUFRIMIENTOS by TALMUD TORA MONTE SINAI

RABS SALLY Z AMRAM A Y SURI Z- NUNCA IMAGINE LA FUERZA DE MI TEFILA by TALMUD TORA MONTE SINAI

למה בכה יוסף על צווארו של יעקב ולא התפלל קריאת שמע ויעקב אכן קרא? האם מותר להתפלל קודם נץ החמה והם עדיף להתפלל במניין קודם זמן תפילה או להתפלל ביחידות בזמן הפרי חדש והפרי יצחק מהו הזמנים של משיכיר והנץ

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 Gemara tells us, one of the areas we constantly need chizuk in is tefila . No matter how good a person's tefilot are, over time they tend to become more habitual and therefore could definitely use chizuk . The Meiri writes that a person should always feel confident in the power of a good tefila to break a decree and if someone is going through a tough time, or has a family member that is ill, he should go to a chacham and ask him for advice on how to have a good tefila . What is a good tefila ? Obviously one with emotion and tears and obviously one with kavana . But there is another very important factor that could make the tefila truly great. When Rachel Imenu saw that she was barren for many years, she told Yaakov to do something to ensure that she will have a child. The Ramban explains, Rachel was asking Yaakov to pray, thinking that the tefilot of a tzaddik like Yaakov would for sure be answered, especially if he puts all of his efforts into it. But Yaakov replied, there is no guarantee that his tefilot would ensure that she'll have a child. Then, says the Ramban, when the tzadeket Rachel saw that she couldn't even rely on the tefilot of Yaakov who was the Gadol HaDor , that's when she prayed with all of her heart and soul, realizing she had to go straight to Hashem because He was the only One who could help her. Then, וישמע אליה אלוקים – that is when Hashem answered her tefila and that is when she finally had a child. The best prayer is one in which the person realizes Who he is standing in front of and what His capabilities are. This is one of the reasons why we start the Amida with praise, so we realize who Hashem is, and only then do we make our requests. We all know that only Hashem could help us, but from time to time, we need to be reminded of it so that it is at the forefront of our minds. I read a story about a couple from Israel who did not have children for many years. They went to a lot of doctors and none were able to help. One day, the man was telling his friend he didn't know what else he could possibly do to be helped. His friend said to him, he heard there's a top doctor in America who has helped many couples with cases that seemed hopeless. People fly from all over the world to see him. He suggested trying to get an appointment with that doctor. They took his advice and traveled to America and consulted with that doctor, who raised his hands helplessly saying he didn't know what to do to help them. There was one more highly recommended doctor there, but his fees were exorbitant. The couple decided they had to try and they waited there for weeks to finally see him. That doctor analyzed their case for a very long time. He did his own testing and finally concluded by saying, "I don't see any problems at all with you. I can't explain why you are not having children, but I do see that you are religious Jews. Pray to your G-d. Only He could help you." When they heard those words from the top doctor in the field, they took on new meaning to them. From then on, they spent every tefila crying buckets of tears, understanding who they were actually talking to and, within a year, they were blessed with a baby boy. There is nothing that can take the place of a good tefila .

What Is Needed?

Shiur given by Rabbi Benzion Brodie on Rabbi Brodie Mussar. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

RAB SALLY ZAED- CASOS QUE NO SE DICEN CONFECIONES EN LA TEFILA by TALMUD TORA MONTE SINAI

RAB RAUL ASKENAZI- A DONDE DIRIGIR LA TEFILA by TALMUD TORA MONTE SINAI

RAB SALLY ZAED- QUE SI Y QUE NO PARA QUE SE RECIBA TU TEFILA by TALMUD TORA MONTE SINAI

Sponsored in honor of Shiffy and Shimon's 6th anniversary!May we celebrate many more simchas together!Love from your mommy, official chairman of the Milwaukee branch of the Rabbi Orlofsky fan club.

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

It is customary for men to immerse in the Mikveh on Ereb Yom Kippur. This is especially important for the Hazanim who will be leading the prayer services on Yom Kippur, so they can represent the congregation in a state of purity. The work of responsa Min Ha'shamayim (Rabbi Yaakov of Marvege, France, 13th century) mentions that if all Hazanim ensured to immerse in a Mikveh before leading the congregation in Tefila, this would hasten the arrival of Mashiah. No Beracha is recited over this immersion, as this practice is observed as a custom, and not as a strict Halachic requirement. If one is unable to immerse in a Mikveh on Ereb Yom Kippur, he can observe this custom by having 9 Kabin – or 12.5 liters – of water poured on him. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that somebody else should pour the water over the person. This quantity of water should be placed into buckets, and just before each bucket is emptied over the person, the next bucket should begin to be poured. The Ben Ish Hai also mentions another option, which is to wash a special Netilat Yadayim forty times with special Kavanot (intentions). Nowadays, when we have showers in the homes, it suffices to stand under the shower until 12.5 liters of waters falls over the body, if one is unable to immerse in a Mikveh. Strictly speaking, one is not required to remove Hasisot ("obstructions") from his body before this immersion, since, as mentioned, this practice is observed only as a custom, and not as an outright Halachic requirement. This is the ruling of Hacham Ovadia Yosef. Nevertheless, given the importance of entering Yom Kippur in a state of purity, it is proper to remove any rings or other objects from the body, and to cut one's fingernails, before immersing. Some have the custom of reciting Vidui (confession) while in the Mikveh. Of course, one must ensure not to utter God's Name in the Mikveh, but it is permissible to make the Vidui declaration without mentioning God's Name while in the Mikveh. The Kavanot that one should have while immersing in the Mikveh on Ereb Yom Kippur are the same as one should have before immersing on Ereb Rosh Hashanah. Namely, the first immersion serves to bring on general purity, and the second is to correct the negative trait of anger. (The Hebrew word "Ka'as" – "anger" –has the numerical value of 150, and when we add to that sum the word itself, we arrive at 151, which is the numerical value of the word "Mikveh.") The third time one immerses in the water, he should have in mind to "sweeten" the harsh judgments through the attribute of divine kindness, and the fourth immersion should be done for the purpose of removing the weekday "garments" from the soul. Finally, the fifth immersion serves to bring on the special spiritual light of Yom Kippur. Only married ladies that are pure can dip in mikveh Ereb Kippur. All others like single girls or ladies that are not pure should not dip ereb Kippur. This is from Ner Sion page 118. It is proper to immerse on Ereb Yom Kippur even if one had immersed on Ereb Rosh Hashanah and had not become Tameh (ritually impure) in the interim. One should wear fine garments on Yom Kippur. The Gemara (Shabbat 119) infers this requirement from the verse, "Li'kdosh Hashem Mechubad" ("[you should regard] the holy one of God with respect" – Yeshayahu 58:13). "Kedosh Hashem" refers to Yom Kippur, the day that is sacred before God, and we are enjoined to treat it with respect by wearing fine clothing. The Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1989) ruled that one should not wear on Yom Kippur a white garment with gold embroidery. White symbolizes purity of sin, and gold brings to mind the sin of the golden calf and thus represents sin. It is therefore inappropriate to wear them together. It is permissible to wear gold jewelry – such as rings and watches – on Yom Kippur. However, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that one should wear on Yom Kippur only jewelry that one normally wears during the week, but not special jewelry that is generally reserved for Shabbat. Even though no meals are eaten on Yom Kippur, one should place a nice, white tablecloth on his tables in preparation for Yom Kippur in honor of the Yom Tob, just as is normally done for Shabbat. The tablecloths should be left on the tables throughout Yom Kippur. The Ma'amar Mordechai writes that it is proper to adorn the tables in one's home for Yom Kippur by placing Torah books on them. This is mentioned by the Ben Ish Hai, as well, and Rav Haim Palachi (Turkey, 1788-1869) writes that this is a proper practice to observe. One should clean the home for Yom Kippur just as one does for Shabbat, because Yom Kippur is called "Shabbat Shabbaton" and should thus be treated with honor just like Shabbat.

All of the money that will come into a person's possession this year was determined on Rosh Hashanah. This does not only apply to the money a person will earn from his job, it includes every last penny from every possible source, both expected and unexpected. At this time, the judgment is still pending and can be changed for the better. Many people had a very hard year financially, but it could all change in the blink of an eye. Not only is the exact dollar amount determined, but even the way that it will come to a person and by which individuals it will come from. People who have organizations and yeshivot to run, spend their days and nights trying to raise the money to keep them going. Every dollar that will be gained from fundraising is also being determined right now. The Shulchan HaTahor tells a story of two students of Rav Zusha of Anipoli who went to raise funds for a certain institution. They came to the city of a wealthy man who in the past supported the yeshiva very generously. Before visiting him, they went around to other people first. By the time they arrived at his home, they had already collected forty-nine gold coins. But to their dismay and astonishment, the wealthy man gave them just one. The students came back to their Rebbe dejected. The Rebbe told them not to feel bad as he already saw in Heaven that it was determined they would get fifty gold coins from that city. The wealthy man was only able to give them one because they had already gotten forty-nine. Hashem has many ways of supporting people and organizations and it's always amazing when we see in hindsight how He does it. A Rosh Yeshiva from Israel told me that he needed to do some renovations in his yeshiva and he was given a price by a contractor for the entire project. He raised the money and paid the contractor and when it was almost completed, the contractor told him that the electrician's work was going to cost more than expected, an additional five thousand dollars. The Rosh Yeshiva literally did not have another dollar to give and there were no other people he could think of to ask. He prayed to Hashem and asked Him to please cover this new expense that was beyond his budget. A couple of days later, the contractor told the Rosh Yeshiva that the electrician decided to do the extra work free of charge. The Rosh Yeshiva was amazed. He called the electrician to ask him why he would do this. The electrician said his father, who had passed away years before, came to him in a dream and asked him why he wasn't doing enough to raise his soul. He told his father he would donate the work to the yeshiva to raise his neshama and his father was happy. That's exactly the way the story happened and this is how Hashem covered the extra five thousand dollar bill for this yeshiva. The Rosh Yeshiva then told me another story of how Hashem once again helped his yeshiva. He was running an online campaign and the boys from the yeshiva were calling their friends and family for donations. He received a five-figure check from one of the student's family members. This student is already paying the tuition and it's rare for a family member to give that much in addition to the tuition. The boy told him the money came from his grandmother, who was not well-to-do financially. When her husband passed away a few years ago, he told her to give a large check to one organization. He did not know which one to give to, but he told her when the time came she would know where to give it. Over the last three years, she has given numerous small donations to many organizations and never felt that any one of them were the one she should give the large check to. But this time, when her grandson called her, she felt this was the one, and that is how the yeshiva got the large check. Hashem is deciding right now the income of every individual and organization. Tefila at this time can do wonders.

Halachot from the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Nisavim concerning the first night of Rosh Hashana Foods: One should avoid sour foods on Rosh Hashana. Therefore, lemon flavors should not be used. If the pomegranate, which is customarily eaten on the first night of Rosh Hashana, is tart, sugar should be added. In general, on should not eat fruits that are not fully ripe. It is fitting to eat choice cuts of meat and sweet foods as a good Siman (omen). One should not indulge and eat to his full satiation. Rather, he should merely taste from each of the different foods. Also, he should drink pleasant beverages. This is based on the Pasuk in Ezra that says Ezra instructed the people to eat fatty foods, drink sweet beverages and send gifts to those who do not have. Anger: One should be especially careful not to get angry on Rosh Hashana. Of course this a terrible P'gam (flaw) throughout the year, all the more so, it is a dire omen for the new year if one gets angry on Rosh Hashana. On the first night of Rosh Hashana, the table should be set by the time the husband comes home from Shul. This is considered a good sign for the new year. However, if he comes home and sees that the table is not ready, he should not get into an argument with his wife. He should be patient and not hold it against her, even in his heart. The Tikun and Kiddush: Before Kiddush, there are a number of Pesukim and passages recited. He opens with P'Tach Eliyahu, and then says the Pasuk "V'Noach Masa Hen" and "VaYizra Yishak" (Bereshit 26:12) twelve times. Then he says "Ki Imha M'kor Haim" (Tehilim 36:10) ten times. This is followed by "Or Zarua La'Sadik" (Tehilim 97:11) seventeen times and "V'Amartem Koh L'Hai" (Shmuel I 25:6) ten times. After that he says "Tachel Shana U'Birkoteha" (Begin the New Year and its blessings) and then he stands and makes the Kiddush. Much of this is recorded in the Machzorim. On both nights of Rosh Hashana, the Beracha of Shehecheyanu is recited. If one has a new fruit, which mandates a Shehecheyanu, he should put it on the table on the second night. The Ben Ish Hai's custom was to repeat the entire Seder of Rosh Hashana on the second night as well. Those who want to follow this practice, may do so. The custom is to study the Mishna of Rosh Hashana, one chapter at each of the four meals. One should have intent that each of the four chapter corresponds to one of the four letters of the divine name ADoNaI. The study should not be rushed. It is also customary to read the passage from the Zohar HaKadosh, which is brought in the Machzorim. Mikveh: If the woman's Mikveh night is on Rosh Hashana, she should immerse, and they should be together. It is "Hasidut Shel Shtut" (foolish piety) to abstain on her Mikveh night. Even if it is not the night of the Mikveh, if one sees that his desire for his wife is aroused, he may be with her, in order to avoid distraction during the prayers of this holy day. In either case, one should insure that he immerses in the Mikveh the next day before Tefila, so that he prays with holiness and purity.