Podcasts about tefilin

COMO SE DOBLA EL TEFILIN? by Rab Shlomo Benhamu

MichnaBeroura_025-01-03 Mitsva de Tefilin by Shiour Yomi

Learning Ahead in Likutei Moharan beginning from Rebbe Nachman ben Faiga Simcha Torah 38 with Divine Providence ✨️ great preps for Kabalat HaTorah...Cover Pic

1)     We recently discussed responding Omein to someone else's brocho whilst in the process of donning one's own Tefilin. Reb Akiva Eiger has an interesting proof: [1]2)    I'm affixing a Mezuza in the home of one who's wheelchair-bound ר"ל. May the homeowner recite the brocho as I'm about to affix his Mezuza? [2]3)    When the father isn't present at a boy's bris, who says the brocho להכניסו?[3]4)    A food wrapper has a QR code. Am I allowed to tear through it or is it like text?[4]5)    At the end of Hoshanos the Sefer/Sifrei-Torah are replaced inside the Oron Kodesh, we then say in unison למען דעת כל עמי הארץ וגו' and then the Ark is closed. Reason:[5]  6)    Towards the end of Kiddush Levono, the Chabad Sidur has כאור שבעת הימים whereas most other contemporary Sidurim have וכאור שבעת הימים. Please explain:[6]7)    A few people use the same cup for Kiddush. Need one rinse the cup in between?[7]8)    Follow-on re. when should the מי שבירך for the Maftir be said:[8]9)    Follow-on re. adding water to cup of wine for Kiddush or Birkas haMozon:10)  Why do we wrap the Tefilin-strap around the middle finger only after having donned the Head-Tefilin?[9][1]  או"חסי' כה ס"ט.[2] הבןאיש חי (דיני חנוכה בפ' וישב, דין ו) מתיר למשלח לברך. לדעת הפרי חדש (סי' תלבסס"א) יכול בעל המצוה לברך על מצוותו הנעשית ע"י שלוחו. אך רבים חולקיםעל זה - ראה ס' שכל טוב יו"ד סי' רפט ס"ק כא. נפק"מ באסיר שהרבהמבקר מדליק נר חנוכה מעבר לקיר של זכוכית, אם האסיר יוכל לברך.[3] ראה רמ"א יו"ד סי' רסה ס"א. אכן לגבי ברכת'שפטרני' ליתום שנהי' בר-מצוה, נראה שאין מברכים כלל. פסקי תשובות סי' רכה:ד. אבללנט"ג (יב:כ) תברך.[4] ראה פסקי תשובות סי' שמסט"ז אם לחייב הכותב בכתב-סתר. ובנדו"ד זה פחות מזה. ועכ"פ לגבימחיקה-שלא-ע"מ-לכתוב נראה להקל.[5] המנהג מופיע ברוקח סי' רכג.[6] סיום זה אינומופיע בסדור של"ה (תק"ב) ולא בסדור יעב"ץ (תק"ה) ולא בקצורשל"ה (ד"ר פיורדא תנ"ג). הוא מופיע בספרון 'ברכת החדש' (רדלהייםתקי"ב) ובסדור שערי תפלה (פראג תקל"ז). בשניהם: "כאור", וכןב'סדר עבודה ומורה דרך' (סלאוויטא תקפ"ז) ושער יששכר (ברוקלין תשל"ב).השינוי ל"וכאור שבעת הימים" מופיע בסדור עבודת ישראל (רדלהייםתרכ"ח). באור התורה על הפסוק (ישעי' ל, כו) מביא מפירוש 'כלי פז' (מהר"שלאניידו, ונצי' תי"ז) שלעת"ל ישתוו הלבנה והחמה. והשמש יתגדל שבעתיים,ובמילא גם הלבנה תתגדל. ומתאים הנוסח "כאור החמה [שיהא] כאור שבעתהימים".דיון על מצות קידוש החודש כשתתמלא הלבנה – בס' התוועדויותתשד"מ ח"ג ע' 1528 (שערי גאולה – ימות המשיח סי' מב).[7] ראה שו"עאו"ח סי' קע סט"ז; ספר השיחות תרצ"ז ע' 234.[8] מפורש בשערי אפרים שער טס"ט. בתורת מנחם כרך לו ע' 134 נסמן – אודות ברכת הגומל – לס' תודת חיים! [9] ע"פ נגלה: להשו"עאין להפסיק בכריכות שעל הזרוע. ווויתרו לדברי האריז"ל, אבל לא לכריכה שעלהאצבע. ע"פ – טבעת קידושין. אבן השהם סי' כה ס"ה משער הכוונות סוף דרושה' מדרושי תפילין (י טור ב).

1)     Siyum on Rambam, Sefer Zmanim; start Sefer Noshim.[1]2)    Feedback on comments on the Laws of Shema[2], aired seven weeks ago at Siyum Sefer haMada (Shiur #23). 3)    I was contacted by a Jewish couple, touring on a nearby island. I know them as traditional, but not Shomer Shabbos. They were seeking kosher wine for Kiddush on Shabbos. I know of a possibility of kosher wine being accessible on that island, but it would be non-mevushal. Is it perhaps preferable that they make Kiddush over bread?[3]4)    Why are we not particular to add water to our wine for Kiddush?[4]5)    May one use an eyelash-curler on Shabbos?[5] 6)    Does a newly-converted Ger have to immerse all his old utensils in the Mikveh?[6]7)    May one trim his moustache during Sefiras haOmer?[7]8)    When should the Gabbai be saying the מי שבירך for Maftir?[8]9)    Correct vowelisation of the word חייתני:[9]10)  Procedure for removal of Tefilin: unwinding strap from middle finger and several circuits from the arm?[10]https://us02web.zoom.us/j/9764852268?omn=87387476892Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1] הקשר בין מעלת שלום ביתולפסוק שבריש ספר נשים (משלי יג, יד). [2] ברמב"ם הל' קר"שפ"ב ה"ט מזהיר על שבא-נח ונד וממשיך: "לפיכך צריך ליתן ביןהדבקים...". משמע שחיוב ההפרדה אינו מצד הפסד האות, כי אם משום הזהירות בנעונח. אבל בפיה"מ מבואר שהוא משום הפסד האות. פירוש הר"א זילברשטיין נ"י:לולא הזהירות בנח ונע היו יכולים לומר "ואבדתמע מהרה" ואז לא היינומפסידים האות. אך בגלל הזהירות בנע ונח אי אפשר בעצה זו, לכן מחוייב לתת ריוח. [3] יש כמה שצידדולהיתר – כנ"ל בשבוע שעבר. וראה לחומרא באגרות קודש חי"ג ע' שכב – מובאבשלחן מנחם ח"ב ע' יט.  [4] ראה או"חסי' קפג ס"ב ברמ"א; שוע"ר שם ס"ג; פסקי תשובות שם ג'.  [5] ראה פסקיתשובות סי' שג אות טז. ועוד ואולי עיקר – חשש תלישת שיער.[6] בס' פסקיםותשובות יו"ד סי' קכ:ד מסיק להטביל בלא ברכה. ואני מציע שיקנה כלי חדש ויכלולהכל בברכה זו.[7] מפורש לאיסור ברבינו ירוחם נתיב ח"ד. (פרט למי שמפריעלו לאכילתו).[8]  [9] מכתב-קודש מימיהסליחות תשכ"ב, נספח לד"ה קדושים תהיו תשמ"א הנדמ"ח. בס'ישמיע כל תהלתו מביא ממס"ק 'כתר' להשוות תיבה זו עם זו שבפרק קיט, צג.[10] מכתב-קודש מיום י"א תמוז תשכ"ג, נספח למאמרהנ"ל. המובא מאשכבתא דרבי הוא שם בע' 61. וראה גם מאסף לכל המחנות סי' כחסק"ו

The first 10 minutes of this shiur were accidentally not recorded. Below is a link to the beginning of the shiur in Hebrew:https://youtu.be/sa1O4hmnRf01)     In Modim we say הטוב כי לא כלו רחמיך, המרחם כי לא תמו חסדיך. Wouldn't it have been more logical to link Toiv with Chessed and Rachamim with Rachamim?[1]2)    At our public Seder I struggled to be heard throughout the room. Would I be able to use a hailer, i.e. a non-electric horn, to project my voice?[2]3)    May I buy shares in a company that sells alcohol, including non-kosher wines?[3]4)    I hosted non-frum people for a meal and placed non-mevushal wines at the table. May I, at a later event, serve the remaining wine to those same people?[4]5)    One of our quorum forgot to say יעלה ויבא and has to repeat the Shmoine Esrei. Have we lost our minyan?[5]6)    Whilst I'm putting on Tefilin, someone next to me says the brocho for his putting on Tefilin. May/Should I answer Omein to his brocho?[6]7)    My little children sometimes reach out and handle food before they have washed Negel Vasser. Should I stop them from eating that food? What about myself?[7]8)    On Yomtov, may one boil water to wash dishes [for same-day use]?[8]9)    Feedback re. wine flasks:10)  Feedback re. one who said שהחיינו at Kiddush in error:[9]https://us02web.zoom.us/j/9764852268?omn=87025915444[1] סה"מתרנ"ד ע' קיג. מובא ברשימות דברים (חיטריק) ח"ב ע' ש.  [2] בשו"ת שבט הלוי(ח"א סי' סו) אוסר, מדין משמיע קול ע"י כלי – אע"פ שאינו משוררוהכלי אינו כלי-שיר.[3] ביו"ד סי'קכג ס"א מביא הרמ"א ב' דעות אם מותר לעשות סחורה בסתם יינם. קניית מניותהוא קיל הרבה מסחורה ישרה. [4]  בכמהשו"ת צידדו להיתר במח"ש לומר שאינו מנסך – ראה שו"ת חלקת יעקבח"א סי' עו-ז; ציץ אליעזר ח"ח סי' יח, ועוד.  [5] שו"ת משנההלכות חי"א סי' עו. למנין ב', קצות השלחן סי' כב הע' אפשיטא לי' שעדיין מצטרף.[6] בבאר היטב (סי'כה סקי"א) הביא משו"ת דבר שמואל שלא לענות, ובשערי תשובה (שם) הביאמשו"ת פנים מאירות – לענות. אריכות בזה ב'סדור רבנו הזקן' מילואים סי' לט הע'19.בבאה"ט שם דן בדבר עניית אמן בעת הנחת תפיליןדר"ת. אדה"ז בסדורו מקיל ומצריך לענות. ובתפילין דרש"י – יענה'קדושה', ויברך "על מצות..." על תש"ר.אך מה שהקיל שם בשומע הברכה מחבירו, "וקל להבין"– צ"ע.[7] ביאור הנושא –בשוע"ר סי' ד במהדו"ב. בפירות – יש אומרים דמועיל לשוטפן (פסקי תשובותשם אות י).[8] מבואר להיתרבשוע"ר סי' תקיא ס"א. אבל בשמירת שבת כהלכתה פי"ב אות ה נטה להחמירבכלים שהיו מלוכלכים מבעוד יום.[9] נטעי גבריאל-פסח ח"גפי"ד ס"ז הביא שיטת רשז"א דלא הוי הפסק.

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Welcome to our Daily Bitachon class. Today's piece is about figuring out the right date and the right time for the seder. One might think it's from Rosh Hodesh because that was the first Mitzvah the Jewish people were told. החדש הזה לכם. This month is the month of the Jewish people, ראש חודש Rosh Hodesh Nissan. ראשון הוא לכל חודש השנה, the first interaction with God. And there is also the message of the moon, which is a powerful and important lesson of Bitachon. There is a famous story about Rav Chaim Shmulevitz. He once met a Holocaust survivor and asked, " How did you survive in the camps? What kept you connected to God? You had no siddur, you had no Tefilin….What did you have? " The survivor said, " There was one religious item that the Germans could not take away from us- the moon. We kept count of the days so knew when Rosh Hodesh was coming and we were able to say the blessing on the moon every single month. We looked up to the moon and we saw the moon get larger and smaller, but the moon remained. " That symbolizes the Jewish people, it waxes and wanes, but never disappears. We count to the moon, we don't count to the sun. The moon is all about Hodesh , which is Hadash/new and renewal . The Jewish people are resilient. They constantly renew themselves, just like some businesses that are successful for generations because they know how to renew themselves. Kodak didn't renew. Blackberry, Research in Motion, didn't renew. It seems that Apple is renewing itself. Samsung is having some struggles with AI. But the bottom line is, you need to have that ability called התחדשות and that's the Jewish ability. We are constantly renewing ourselves. We're still here. The goyim count to the sun. The sun's year is called שנה /Shana/year which is לשון שונה , which means to repeat something. ראשון, שני, the second time- it's just repetitious. The sun goes up, the sun goes down. You don't see any changes in the sun. It's the same basic cycle, whereas the moon renews itself. It gets bigger, and smaller, but it's always there. I once heard from Rav Moshe Shapiro that if you got up in the morning and the sun wasn't there, you'd know the world is over because the sun isn't there. If it's not there, it's over, because it doesn't have the ability to go up and go down. It's the same with the nations of the world that count by the sun. When they drop out, the Greeks, the Aztecs, the Romans, they don't come back again. But the Jewish people are like the moon. When the moon disappears, you don't say, " Oh no, the moon is gone!" No, it's coming back. It might have a little bit of a dip, or a little low, but it's going to come back strong. We saw that post Holocaust. People wondered what was going to be with the Jewish people. But we came back with a vengeance. The same thing happened with the Sephardic world in Israel. When they originally came, due to various challenges and struggles a lot of them lost their religion, but they came back with a vengeance. There are dozens or hundreds of Sephardic Yeshivot and Kollelim. They came back. Like the famous line of Hacham Ovadia, who wanted to Return the crown to its old ways. And they came back. The Jewish people don't disappear. And the power of Rosh Hodesh is such an important lesson that one might have thought the right time to say the whole Seder is not on the 15th of Nissan, but on Rosh Hodesh Nissan. Interestingly, it says, HaHodesh Ha zeh Lachem/ this month is yours. And in the Haggadah, it says Baavur Zeh / because of this, (which actually refers to Matzah and Maror something we can point to). Furthermore, the Mekubalim say that זה/this indicating something to point to, refers to the Shechina. Like it says, זה אלי ואנוהו, This is my God, and I will beautify Him. בעבור זה So when we point to the Matzah and Marror, at the Seder, the Shechina is there. And the same thing is true on Rosh Hodesh. We say in our blessing of the moon, that if the Jewish people only received the Shechina once a month, it would be enough. We say the blessing on the moon standing, because when you bless the moon, you see the Shechina. You see God's hand in nature. The moon gets bigger, and the moon gets smaller and that's the power of זה . החדש ה זה לכם, זה אלי ואנוהו . So one might have thought that this is the זה we're trying to get to- the revelation of the Shechina, the זה , that happens on Rosh Hodesh. But we're going to see from the pesukim that no. We are talking about the revelation of the זה / zeh / this that happens with the Matzah and the Marror, that the Shechina revealed itself on the night of Yetziat Mitzrayim , like the Hagaddah says, that God revealed Himself. It says, ובמורא גדול , we're going to say later on, with the great revelatio n, זו גילוי שכינה , We say in the piece of Matzah Zu לא הספיק בצקם של אבותינו להחמיץ, Their dough did not have the chance to rise, עד שנגלה עליהם, until it was revealed upon them, מלך מלכי המלכים, the great King Hashem . So there's a revelation on the night of the Seder. There's a revelation at Keriat Yam Suf, and there's a revelation that happens every single Rosh Hodesh. There is also a זה revelation in Shir HaShirim 2,8, where it says, הנה זה עומד אחר כתלנו, Behold this stands behind our walls, משגיח מן החלונות , supervising from the windows, מציץ , squinting , looking through, מנחרכים, the cracks . In the Midrash Raba Shir Hashirim 2,26, it says, What does it mean Hashem is standing behind the wall? Behind the Kotel HaMaravo of the Bet Hamikdash, that God swore would never be destroyed. The Midrash continues with an interesting line. The next pasuk says, ענה דודי ואמר לי, My beloved responded to me and said somethin g. And the same Midrash says, מה אמר לי, What did God say to me? החדש הזה לכם ראש/He said to me HaHodesh Ha zeh . It's quite clear from this midrash, there's a connection between הנה זה , the Shechina is still standing by the Kotel Hamaaravi , and HaHodesh Hazeh Lachem the month is still yours . Even in the Galut, even in the darkness, we still have the moon, that is telling us the Shechina is with us. And that's why we would have thought that יכול מראש חדש the Seder might have been on Rosh Hodesh

**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.

Héroes del Pueblo Judío # 65 R” Abraham Cohen (Todo lo que no sabías de tu Tefilin y Mezuzot ) by Suri Cattan

Tsitsit, tefilin, comment bien faire by Rav David Touitou

1)     There's a new Tefilin-protector on themarket. Is it appropriate for Minhag Chabad?[1]2)    May cold food be placed in a warming-cupboard on Shabbos?[2]3)    What would be the equivalent of a blech in order to permit returning hot food back into our ovens?[3]4)    I'm visiting a community on Purim. The local Rabbi has organized Mishloach Monos from family to family. Is there value in me bringing a single package of Mishloach Monos to be passed around: A gives the package to B, Bgives the package to C etc.?[4]5)    What is the brocho for onion-rings that are coated with crumbs?[5]6)    May one eat food that was taken into a WC, or food that was touched by one who exited the WC but hadn't yet washed his/her hands?[6]7)    I sold a house to another Jew. We agreed a time-frame. The lawyer included a penalty for delays. Evidently the penalty increases the longer the delay. Is that kosher?[7]8)    Is it Chabadminhag to refrain from making Kiddushin the 7th hour Friday evening?[8]9)    Feedback on a man davening Mincha a while after lighting candles:[9]10)  Feedback on Poreis Mapoh uMekadeish:[10]https://us02web.zoom.us/j/9764852268?omn=87497291855Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1] ראה נתיבים בהלכה ומנהגסימן ב. [2]ראה שבת כלכהח"א פ"ט אות לח, להתיר חזרה אם אין בו יותר ממצב-חום אחד. לולא כן הוי כאינה גרופה וקטומה. ולהוסיף, שגם צ"לשאין בו טרמוסטט. לולא כן הרי הפותח או סוגר התנור גורם פעולת הטרמוסטט. זה יהי'מותר ע"י נכרי, מדין פסיק רישי' באמל"נ.[3] ראה שבת כלכה ח"אפ"ח אות טז.[4] י"א שבזהשבעה"ב נותן, די בזה לכל ב"ב (ראה סי' תרצה ס"ד, משנ"ב שםס"ק כה בשם המג"א, 'דרשו' שם מס' 56). לתת מש"מ בתנאי שהוא יתןאותן בחזרה, י"א שאינו מקיים בזה המצוה ('דרשו' שם מס' 51 בשם השפת אמתוהגרש"ז אוירבך). מסתבר שה'סיבוב' המוצע שווה להנ"ל. [5] בס' שערי הברכה ערך 'שניצל'הביא מה'שבט הלוי' ועוד לברך 'שהכל', כי הא דדגן עיקר אינו שייך כשהדגן הוא בעצםטפל. ושם הביא שיש חולקים.[6] דן בזה בס' טעמי המנהגים(ציצית, קו"א לאות כ); שו"ת מנחת יצחק (ח"ג סי' סג); שבט הלוי(ח"י סי' קסה); מחקרי ארץ (ח"ג או"ח סי' ו). [7] ספר תורת רביתפ"ח אות ח, וש"נ לשוע"ר הל' רבית סמ"ח.[8] ראה שוע"רסי' רעא ס"ג; שלחן מנחם ח"ב.[9] אולי יש להבחיןבזה בין אנשם לנשים, "ורובן [של הנשים] אינן מתפללות ערבית במ"ש"(ראה שוע"ר סי' קו סוס"ב). ואולי כן הדבר בליל שבת. וא"כ הוה להוהדלקת הנרות קבלת השבת בשלימותה. משא"כ באיש, שמכיון שתפלת ערבית לפניו [בפרטאם נוהג להתפלל ערבית מבעוד יום], לכן קבלתו השבת היא רק שביתה ממלאכה ולא עיצומושל יום.[10] בשיחת שמח"ת תשמ"ח אמר כ"ק אדמו"רזי"ע שפסקו לנהוג כן בחב"ד.

Street shuls and house minyans have NO KEDUSHA??!!Halachot of Tashmishe Kedusha!!! We have to bury bookshelves??! Are Tefilin bags Tashmishe Kedusha or not? Don't put good sefarim in shemos!!!!

QUE PASA SI AGARRASTE EL TALIT ANTES DEL TEFILIN? by Rab Shlomo Benhamu

Welcome to our series on humility . Some people like practical advice. They say, What can I actually do to work on myself to become humble? It's nice to have the thoughts that we mentioned, but is there anything I can do? Rav Wolbe in his sefer Aleh Shor ( vol 2, page 310) says, " In a person's day-to-day life, there are two fundamental areas that help us work on our arrogance. One of them is prayer, and the second one is learning." We'll talk about prayer first. Prayer in its essence is humbling oneself to the Creator, just by praying to Hashem from the depths of your heart. While you're praying, don't just pray, but train yourself, so to say, that I'm humbling myself in front of my Creator. This is good advice to make what he calls an Esek Rav/ a big deal out of prayer. Of course, prayer is not that easy. As we mentioned, one of the fundamental impediments to prayer is arrogance. Arrogance interferes with prayer, but conversely, prayer helps your arrogance. To quote Mesilat Yeshayim (chapter 19, Artscroll edition): " There are three things that a person must look at and contemplate well in order to arrive at the necessary fear of Hashem that is a prerequisite to prayer. -The first is that while praying, he's actually standing before the Creator and communicating with Him, even though man's eye does not see Him. Now, he realizes that this is a most difficult thing to visualize in one's heart without an accurate picture- being that the physical senses do not assist him in this endeavor at all. Nevertheless, despite the difficulty, one who is of sound intellect, with a little bit of contemplation and focus can etch into his heart the truth of this matter. That is how when he prays, he comes before Hashem and literally communicates with Him, blessed be He. And before Him he beseeches. And from Him he implores, and He, blessed be His name, in turn, listens to him and pays attention to his words in the same way that a person speaks to his friend and his friend pays attention and listens to him. After a person has etched his truth in his mind, he must meditate upon Hashem's exaltedness, namely that He's exalted and lofty beyond all blessings and praise. And additionally, one must meditate upon the lowliness of man and his inferiority on account of his innate physicality and coarseness and certainly on account of all the sins he has committed since has come into existence. So this is the definition of prayer: -I'm standing in front of Hashem and I'm talking to Him. -He's all powerful, -and I'm a little creature. That's the 1, 2, 3 punch of prayer. The Mesilat Yesharim applies this approach to fear of Hashem, but we're applying it to humility. (We mentioned previously that humility brings about fear of Hashem-they're one and the same) The Mesilat Yesharim cites sources for the fear of Hashem that was upon great people- and two of them are in connection to Tefila . One is a pasuk in Tehilim 5,8 וַאֲנִ֗י בְּרֹ֣ב חַ֭סְדְּךָ אָב֣וֹא בֵיתֶ֑ך (I, through your abundant kindness will enter your house)- that is the first part of the pasuk, And the quote is: אֶשְׁתַּחֲוֶ֥ה אֶל־הֵֽיכַל־קׇ֝דְשְׁךָ֗ בְּיִרְאָתֶֽךָ׃ I will bow myself towards Your holy sanctuary, in Your fear. The Arizal says we are supposed to say this pasuk as we walk into a shul. He says, ideally one is supposed to be wearing Talet and Tefilin , and bow down towards the Aron Hakodesh with fear. So the Alef Bet of prayer is humility . It starts even before you beginpraying. As you walk into the shul, you bow your head down. Additionally, a pasuk in Malachi 2:5 is quoted in the Gemara in Berachot 12A as a source that you have to bow during the Amida , וּמִפְּנֵ֥י שְׁמִ֖י נִחַ֥ת הֽוּא׃ / he was humbled before My name, Which means you bow before you mention Hashem's name in the Amida . The Mesilat Yesharim cites this when he discusses the fundamentals of prayer. The fundamentals of prayer surround humility. We mentioned this in previous classes. If the essence of prayer is humility, one can't pray without humility, and prayer brings one to humility, as Rav Wolbe said. So that's our first practical advice -to put some work into praying, not just the words of the prayers, but the humbling experience of prayer. That is the introduction to prayer. You can't even start praying if you don't have this in mind. Rav Chaim Brisker, in his first piece in his Sefer when he talks about Tefilah , says, there are two kinds of kavana . One kavana is what the words are saying, and that is only essential in the first blessing of the Amida . The second kavana is that I'm standing in front of Hashem and that is a necessary intention. He says without that, we don't have the essence of prayer. He uses the term mitasek which means busy with something else, not focused . For example, if a person turns on a light by mistake on Shabbat (either he forgot it was Shabbat, or he forgot that you're not allowed turn on lights), he has to bring a korban chatat/a sin offering because he made a mistake. But if he was yawning and he touched the light switch and he turned it off, he doesn't bring any korban because he was mitasek / he was busy with something else, it's like he wasn't present in the action. Rav Chaim Brisker says, If, when you're praying you don't realize you're standing in front of God, that's not even defined as prayer. At that moment, you're not praying. The essence of prayer is I'm standing in front of God. That's number one. I'm standing and talking to God. And we have to add the other nuances- in front of God Who's great and exalted and , I am this humble little being. That is the story of prayer. And as we said, the most difficult step is just realizing that Hashem is there for you to talk to. One of the reasons why it's so hard for us to realize that Hashem there for us to talk to, is because we think, " Little me? I'm gonna talk to Him-Big Hashem? He's here to listen to me?" But this train of thought was the source for idol worship! The ancient people said, " I'm going to talk to God? I'm going to serve God? I'm going to deal with God? He's too high, and lofty. Ram Al kol Goyim/Hashem is high and above all the goyim. But we say, Hamashpili Lirot B'Shamayim Ub'Aaretz Hashem humbles Himself. He comes down and looks at us. So originally the nations said, God is too high and lofty, and therefore they didn't feel they could deal with Him. They didn't understand Hashem's humility. They didn't understand how where you find His greatness, you find His humility and therefore they couldn't pray to Him. So what really stops us from praying (which we said is the realization that Hashem is standing here), is that we don't fathom His humility . We don't fathom Hashem's humility because we're far from humility. We can't perceive humility. So the first step is to realize that Hashem is so humble that He comes down to listen to little me , but I have to realize it's little me and big Him. If we don't have that realization, we can't start the relationship. And that's why working on Tefilah , and making an issue out of Tefilah , making a big deal about prayer, is one of the ways to bring ourselves to humility.

Before one immerses a new utensil, he recites the Beracha, "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Tebilat Keli." If he immerses more than one utensil on one occasion, then he recites "Al Tebilat Kelim," in the plural form, instead of the singular form of "Al Tebilat Keli." Nevertheless, if one mistakenly recited the Beracha in the plural form for a single utensil, or in the singular form for multiple utensils, he has fulfilled his obligation and does not repeat the Beracha. While reciting the Beracha, one should preferably hold the utensil in his right hand. Furthermore, it is proper to stand while reciting the Beracha, just as one should stand whenever he recites a Beracha over a Misva. Some Rabbis found an allusion for this Halacha in the verse (Tehilim 33:11), "Asat Hashem Le'olam Ta'amod" (literally, "the counsel of God shall always endure"). The letters of the words "Asat" and "Le'olam" are "Ayin," "Sadi," "Tav," "Lamed," "Ayin," "Lamed" and "Mem," which represent the words, "Erub," "Sisit," "Tefilin," "Lulab," "Omer," "Lebana" and "Mila." This verse thus alludes to the fact that when one recites the Beracha over these Misvot, "Ta'amod" – he must stand. This applies to Tebilat Kelim (immersing utensils), as well. Nevertheless, if a person sat while reciting the Beracha before immersing a utensil, he has fulfilled his obligation and does not repeat the Beracha. Tebilat Kelim differs from other Misvot in that it is not an outright obligation; one is not required to immerse a new utensil unless he wishes to use it. As such, there is greater room for leniency, and thus one who mistakenly sat while reciting the Beracha does not repeat the Beracha. One must not speak after reciting the Beracha until he finishes immersing all the utensils he intends to immerse. One may speak in matters related to the immersion, such as asking somebody to bring him another utensil or the scraper to remove stickers. If one spoke in matters unrelated to the immersion after he recited the Beracha and before he began immersing the utensils, he must repeat the Beracha. While immersing a utensil, one should hold it with a loose grip, in order to allow the water in the Mikveh to come in contact with the entire surface of the utensil. Alternatively, one may wet his hands before immersing the utensil, in which case he is allowed to hold the utensil with an average grip during the immersion. Since his hands are already wet, the part of the utensil that he holds will come in contact with Mikveh water by touching his hands. One may even wet his hands with water from a sink for this purpose, as this water will obtain the status of Mikveh water once it enters the Mikveh (due to a Halachic concept known as "Hashaka"). Many people use baskets with holes in the bottom and sides when immersing several utensils at once. They lower the basket into the Mikveh, and the water in the Mikveh enters the basket through the holes and touches the utensils. This is certainly permissible, but on condition that one places the utensils alongside one another, as opposed to on top of one another. When utensils rest on top of one another, the weight of the top utensil might prevent the water from touching the upper surface of the lower utensil. One must therefore ensure that the utensils are lined across, next to one another, without any utensil on top of another. Summary: Before immersing a utensil, one recites the Beracha of "Al Tebilat Keli" (or "Al Tebilat Kelim" for multiple utensils), preferably while standing and while holding the utensil in his right hand. He should not speak in matters unrelated to the immersion until he finishes immersing all the utensils. One should hold the utensil with a loose grip, or wet his hands prior to the immersion and then hold the utensil with an average grip. Perforated baskets may be used to immerse several utensils together, provided that no utensil is placed on top of another.

COMO ACOMODAR LA CORACHA DEL TEFILIN? by Rab Shlomo Benhamu

Send us a textHow Tefilin Empowers Us Daily

The Gemara in Rosh Hashanah states that the transgression of not wearing Tefilin is in a special category of harshness. One who is not scrupulous to wear Tefilin is classified as "Karkafta D'la Manach Tefilin"-The scalp that does not don Tefilin and receives an extended sentence in Gehenom. Normally, the maximum sentence in Gehenom is twelve months. However, such a person stays in Gehenom until his soul is incinerated and his ashes are placed under the feet of the Saddikim. The Rishonim debate what degree of not wearing Tefilin constitutes this special category of "Karkafta D'la Manach Tefilin." The Rif interprets the Gemara to mean someone who never wore Tefilin even once in his life. This seems to be Rambam's opinion in Hilchot Teshuba. According to this opinion, if a person wore Tefilin even once, he is saved from being included in that category of sinners. The Rosh, however, questions the Rif's interpretation, because the Rif's text of the Gemara read "A scalp that NEVER wore Tefilin," whereas his text did not have the word "Never." On the other hand, Rabbenu Tam understands the Gemara to refer to one who does not wear Tefilin because he is repulsed by them. However, if he doesn't wear them because he feels that he is unworthy, he is not included in that category. For example he may be concerned that he cannot maintain a clean body or the proper intent. If that is his motivation, although he will be held accountable, he is not called a "Karkafta D'la Manach Tefilin." If someone does not wear Tefilin, because he is lazy, The Bach holds that he is considered "Karkafta D'la Manach Tefilin." If it would be important to him, he wouldn't be lazy, and therefore, it is considered a derision of Tefilin and included in Rabbenu Tam's definition. Therefore, one must insure that his children and grandchildren don't fall into this category and are diligent to put on Tefilin, even on vacation days, when sometimes them may be lax in this important Misva. On the other hand, the Hida (Rav Haim Yosef David Azulai, 1724-1807) understood Rabbenu Tam to mean that only if one actively derides the Tefilin. Laziness is not included in that category. He brings a proof from one of Rabbenu Tam's students, Rabbi Eliezer of Metz, who clearly states that one who doesn't put on Tefilin because he is lazy, is punished, but is not considered "Karkafta…" The Bet Yosef understands from the Tur, who did not make any distinctions, that the category of "Karkafta" applies to all circumstances. This discussion underscores the supreme importance the Misva of Tefilin. While we are obligated to perform all the Misvot, there are certain Misvot that have more severe consequences than others. Therefore, one must insure that his Tefilin are Kosher. If one's Tefilin are invalid, he could put on Tefilin every day of his life and still, Has V'shalom, be considered "Karkafta D'la Manach Tefilin." To avoid this, he must buy the Tefilin from a reputable source and check them as mandated by the Halacha.

Parashat Vayigash... Explaining Zohar's comparison of tefilah and tefilinپاراشا وییگش by Rabbi Benjamin Lavian

The Shulhan Aruch writes (Orah Haim 28; listen to audio recording for precise citation) that one is required to touch his Tefillin "at every moment" while he wears them, so that his mind will not be distracted from them. The Mishna Berura (commentary by Rav Yisrael Kagan, 1839-1933) clarifies that this refers to every time when a person mentions the Tefillin in the prayer service. In the Shema recitation, for example, when one recites "U'kshartam Le'ot Al Yadecha," which refers to the Tefillin Shel Yad, he should touch the Tefillin Shel Yad, and when he recites the next phrase – "Ve'hayu Le'totafot Ben Enecha" – which refers to the Tefillin Shel Rosh, he should touch the Tefillin Shel Rosh. The Shulhan Aruch emphasizes that whenever one touches his Tefillin, he should first touch the Tefillin Shel Yad, and then the Tefillin Shel Rosh. The Mishna Berura explains that this Halacha is based on the principle of "En Ma'abirin Al Ha'misvot," which means that one must never skip over the opportunity to perform a Misva. Since one's hand in its normal position is closer to the Tefillin Shel Yad than to the Tefillin Shel Rosh, one must first touch the Shel Yad, for otherwise he will be "skipping" the Shel Yad to touch the Shel Rosh. The Mishna Berura comments further than besides serving to keep one's mind focused on the Tefillin, occasionally touching the Tefillin is important as a means of checking to ensure that it is positioned properly. If one feels the Tefillin Shel Yad or Tefillin Shel Rosh and notices that it has shifted from its proper location, he must immediately return the Tefillin to its correct spot. If one notices that both the Shel Yad and the Shel Rosh are out of position, then he should first return the Shel Yad to its place, and then the Shel Rosh. The Torah (in the aforementioned verse in the Shema section) first mentions the Shel Yad before the Shel Rosh, indicating that one must place the Shel Yad before donning the Shel Rosh. By the same token, then, if they are both out of position, one should first move the Shel Yad and then the Shel Rosh. When one removes his Tefillin, he should first remove the Shel Rosh before removing the Shel Yad. The Torah speaks of the Tefillin Shel Rosh in the plural form ("Totafot"), indicating that the Tefillin Shel Rosh is worn when both Tefillin are worn, meaning, when the Tefillin Shel Yad is also worn. Thus, one should avoid a situation where the Tefillin Shel Rosh is on his head but the Tefillin Shel Yad is not on his arm. For this reason, one must remove the Shel Rosh before removing the Shel Yad. One should stand while removing the Tefillin Shel Rosh. The Mishna Berura writes that it is proper to remove the Tefillin Shel Rosh with one's weaker hand. A right-handed person should thus remove the Tefillin Shel Rosh with his left hand, and a left-handed person should remove his Tefillin Shel Rosh with his right hand. The reason for this practice is to demonstrate that we are not enthusiastic about removing our Tefillin, and we therefore do so with our weaker hand, which moves with less strength and vigor. Whenever one handles his Tefillin, he should hold it with both hands, carefully and delicately, the way one holds an infant. He should hold the Bayit (box of the Tefillin) with one hand, and the straps with the other, so that they don't dangle. This is the proper way to hold the Tefillin as an expression of honor and reverence. Likewise, while removing the Tefillin Shel Rosh, one should use one hand to remove the Bayit (a right-handed uses his left hand, as discussed above) and the other to hold the straps. Similarly, when one removes the Tefillin from their bag, he should remove them with both hands, and not allow the straps to drag or dangle. The Mishna Berura records a custom to kiss the Tefillin both when putting them on and when removing them. Furthermore, the Mishna Berura writes, one should not wrap the Tefillin straps on the Bayit; he should instead wrap them on the Titura (the base of the Tefillin). However, this Halacha is not generally applicable nowadays, since we commonly keep the Tefillin in a protective plastic box, and it is certainly permissible to wrap the Tefillin straps on the box. The Mishna Berura also records a custom to wrap the Tefillin in the shape of wings, to commemorate the incident recorded in the Gemara where a man's Tefillin miraculously turned into dove's wings. Summary: It is proper to touch one's Tefillin at various points in the prayer service; one should first touch the Tefillin Shel Yad, followed by the Shel Rosh. The Tefillin Shel Yad is always put on before the Tefillin Shel Rosh, and the Tefillin Shel Rosh is always removed before the Tefillin Shel Yad. It is proper to use one's weaker hand when removing the Tefillin Shel Rosh. In general, whenever one handles his Tefilin, he should hold them delicately, with two hands, and ensure that the straps do not drag on the floor or dangle in the air.

Send us a textBring back Tefilin and bring on G-d's miraculous blessings.Support the show

Joy on Sukkot 5785 no matter what based on Chapter 26 - ty Lesson in Tanya! Cover pic: Shout out to Justonechesed.org who kindly donated the new protective Tefilin case - Chag Somayach Bemmet bshleimut this year

Rebbe Nachman of Breslov is profoundly connecting straps of discipline to straps of Tefilin & Emuna... Protecting our Purity, Children, Business through Shinning True light that Surrounds us & Within... all Part of Erev Sukkot Avodah... Cover Pic - Shout out to Roni Ozna the Sofer who kindly fixed a very precious pair of Tefilin from my oldest son that were damaged in action and now the exquisite pair given by the Tolna Rebbe are now in great Kosher condition... all Chessed from our wonderful community Ty Hashem 

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SETTLE THE BEEF!!! Is pareve cheese on a burger Marit Ayin?! Can I wear Tefilin on Shabbat!?

Learning Lessons in Tanya Chapter 25 we have in mind all those fighting, traveling, and the remaining hostages. We are all able to connect

N°567 Esta historia está dedicada por tienda mezuza en zjut de Braja Miriam y Eitan Menajem Israel TIENDA MEZUZA:https://www.instagram.com/soferargentina?igsh=bnpnZzlteW9sZGYz Si querés dedicar una historia podés hacerlo entrando en contacto conmigo al siguiente mail: najumlifsitz@gmail.com

R' YONAH'S LETTER 1-TEFILIN

RAB MOY HILU- LA CONEXION DEL TEFILIN by TALMUD TORA MONTE SINAI

1) When saying a Brocho Acharona after fruit of the Seven Kinds that are actually produce of Eretz Yisroel, instead of על בארץ ועל הפירות we say: על הארץ ועל פירותיה.[1] If one had also drunk wine – that isn't from EY, we have a misleading text: על הארץ ועל פרי הגפן ועל פירותיה – implying that these fruit are the produce of the vine! 2) There is a dispute as to the spelling of word Dakoh in the Torah: דכא or דכה. May one have an Aliya where the Sefer Torah is spelt contrary to one's mesorah? And what about Parshas Zochor? [2] 3) What are the guidelines re. mentioning one's father or mother by name?[3] 4) May one lay Tefilin with a man who has embraced a different faith?[4] 5) What is the status of the Yad of the Sefer Torah?[5] 6) One was eating ‘mezonos' and then decides to ‘upgrade' and have as a meal; he now wishes to eat a piece of fish: new brocho or not? [6] 7) I recently saw a Tefilin-container that appears like a Thermos-flask, in which the Hand-Tefilin is placed above the Head-Tefilin, and I was wondering if that is proper? [7] 8) Feedback on giving Tzedoko at night: [8] 9) May one give Tzedoko whilst being in an impure location?[9] 10) Feedback on whether an Ovel RL should be Chazan on Tisha b'Av: [10] ________________________________________ [1] ראה סדר ברכת הנהנין פ"א הי"ב-י"ג. [2] נידון בנתיבים בשדה השליחות ח"ב פ"ד, על פי קצות השלחן סוף סי' פז. [3] אוצר כבוד אב ואם ע' 45. [4] ראה שוע"ר סי' קפט ס"ד. [5] ראה ס' גנזי הקודש פ"ה הע' כא. [6] שערי הברכה פט"ז הע' קכח. [7] שוע"ר סי' כח ס"ח. [8] תורת מנחם תשד"מ ח"א ע' 266; לקוטי שיחות ח"ט ע' 321; שיחות קודש תש"מ ח"א ע' 663. [9] פסקי תשובות סי' עו אות א, וש"נ לס' הליכות שלמה (תפלה) פ"כ הע' לו. [10] כי אז הכל אבלים, ולמה יגרע?

1) Explanation of a challenging passage in Yechezkel[1] about the third Beis HaMikdosh. 2) May I feed my baby in the presence of Seforim?[2] 3) Revisiting laying Tefilin with a man who's not wearing a shirt:[3] 4) Revisiting whether one ought to stand for Krias HaTorah:[4] 5) Revisiting Brocho Acharona without remembering what one had eaten:[5] 6) Are ‘Section Challos' sub-units acceptable for Lechem Mishneh?[6] 7) One whose arm is in a cast, past the knuckles; what should he for Netilas Yodayim?[7] 8) Revisiting whether Yichud applies in a car that has clear windows:[8] 9) Why do we touch the Tefilin at יוצר אור ובורא חושך?[9] ________________________________________ [1] מב, ה. [2] ס' עוז והדר לבושה (מהרב פלק ז"ל) ע' 225. לבושה של תורה (להנ"ל) ח"א ע' רט. [3] מגן אברהם סי' לח סק"א, מספר חסידים סי' תשעד. [4] שו"ע או"ח סו"ס קמו ובנו"כ שם; הגהות הסדור של כ"ק אדמו"ר הרש"ב נ"ע – נכללו בשו"ת תורת שלום (קה"ת תשע"ג) סימן ד;.אגרות קודש חכ"ד ע' קכ. [5] בשו"ת רב פעלים ח"ב סי' לב הסיק שצריך לברך ברכה אחרונה שנית. אבל בסבה"נ פ"ט ה"ז מבואר דיש סוברים דיצא גם בלא כוונה בפירוש. וא"כ ה"ה בברכה אחרונה. [6] בשם רד”ב בוימגארטען ע”ה בשם כ”ק אדמו”ר זי”ע (לפני תש”י) שחלות הנאפות דבוקות כשרים ל'לחם משנה' לעת הצורך. ראה בזה שדי חמד כרך ב' שדמ א (שנשאר בספק בזה); פסקי תשובות סי' עדר סוף סק”ט. [7] ראה שוע"ר סי' קסב ס"ט; דיני נט"י בקצרה אות ד – דפסק כר' יוסי שאף מי רביעית מקבלים טומאה. וי"ל שעת הדחק שאני. [8] נטעי גבריאל (יחוד) פ"י הע' יד מזהיר על יחוד במכונית, ואילו בפמ"ג מתיר הדבר. וראה ספר השיחות תנש"א ח"א ע' 87 הע' 116 ובשוה"ג. בגדר "לבו גס בה" – להעיר ממתני' עדיות פ"ז מ"ז. [9] ראה שו"ע האריז"ל סי' נט (רק תש"י); ספר המנהגים ע' 10 (ש"נ למשנת חסידים, שכתב למשמש גם בתש"ר, ונסמן גם לסדור האר"י – ושם סח א במהדורת רש"ר כתוב כבמשנת חסידים).

1:55 Mezzuzah Hanging; Straight or Slanted 3:56 Gra Opinion 5:20 Chazon Ish Opinion 6:10 Minhag of R' Chaim 7:15 Minhag in Worms 10:33 Checking Tefilin & Mezuzahs; How Often? 11:38 Mezuzahs and Magic 13:12 Checking Tefilin and Mezuzah 20:53 Chazon Ish Opinion 21:49 Minhag of Checking in Elul 22:30 Derush Sefer Shar Hamelech 24:18 Limud Zechus for those not checking 31:20 Techeiles 37:33 R' Chaim Kuntrus about Lefties 40:27 Wearing Rabbenu Tam Tefilin 43:15 Wearing Tefilin All Day 44:12 R' Chaim & Artzos Hachaim of Malbim

RAB SHAUL URFALI- TEFILIN CON GARANTIA by TALMUD TORA MONTE SINAI

Hilchot Tefilah part 7: Rabbi's can't get paid to teach?!! Davening while the room smells & Loud kids during Shemona Esreh!! Wrapping Tefilin during חזרת הש״ץ Ok to walk mid-Shemona Esreh?

1)    May one who is allergic to wheat rely on rice for קידוש במקום סעודה?[1] 2)    I often hear the question (on your shiur and elsewhere): "Am I obligated to give maaser on..." and many similar. But isn't maaser today just an optional minhag?[2] 3)    One weekday morning in our Shul, a Kohen visiting from EY went forward to say Birkas Kohanim. Should we go along with it or should we tell him that it's not done in Chu”l?[3] 4)     Is there flexibility to allow a Bar Mitzva to have his Aliya one day early?[4] 5)     Feedback on not being Yoitze the full bentsching by reciting Al haMichya:[5] 6)     Why is it Chabad custom not to wear a watch on Yomtov?[6] 7)     Feedback on attaching a key to a belt on Shabbos: 8)     Re. Kol Isha: The Alter Rebbe continues the Kol HaRagil category with "even Kol Zemer" and proceeds with conditions. This aspect was not mentioned; am I misunderstanding the Alter Rebbe?[7] 9)     What was presented on the screen (week 30) appears to discuss the issue of a father hearing his daughter singing, not about a sister. The same re. the second snippet regarding hugging and kissing. In week 31 it was mentioned briefly that there is a Posek that allows some level of affectionate contact between siblings. But Shulchan Aruch Even Haezer 21:7 only permits this between father/daughter mother/son? 10)  I laid Tefilin with a man. He later tells me that he's a leftie. So, I put on the Hand-Tefilin on his right arm. Does he repeat the brocho?[8] [1]  ראה שו"ע או"ח סי' רעג ס"ה ובנו"כ; שוע" שםס"ז; פסקי תשובות שם אות ח. [2] ראה שו"ע יו"ד סי' רמט ס"א; ס' צדקה ומשפט פ"ה ס"ב. באם מבקשים ממנו צדקה – זה שיעור לפוטרו! [3] ראה שוע"ר סי' קכט ס"ב. [4] ראה שו"ע קמג ס"א; סימן רפב ס"ג; כף החיים שם אות כב. [5] שאלה זו הובאה באגרות קודש (ח"ד ע' כד), שם הביא מס' ליקוטי מאיר [בנט, ברדיוב תרצ"ב, ע' 49] וס' ברכת יעקב [רוזנבוים, לובלין תרצ"ד, ע' 104] בשם ס' עקרי הד"ט (או"ח סי' ט סעיף לו) ושו"ת תשורת ש"י (אות תקעא) שצריך לחזור ולברך, "ואין ספרים הנ"ל תחת ידי, אבל כנראה, טעמם מפני שאין בה ברית ותורה". ואכן כן הדבר לגבי עיקרי הד"ט הנסמן שם [בשם שו"ת אגורה באהלך, שלוניקי תקמ"א], אבל בתשורת שי שם רק הוכיח מזה שלא הקילו לפועלים לברך מעין ג' במקום ג' ברכות, ש"מ דלא סגי בהכי. [6] ראה זכרונות של סבי ע"ה משנת תרפ"ח; זכרונות התמימים משנת תרצ"ב (הערה"ת מונטריאל פג-פה; סיפור על ר' יענקל כ"ץ ע"ה; כן עם ר"מ הארליג ע"ה (בית חיינו ה ע' 448). וראה שדי חמד ריש מערכת יו"ט (כרך ו ע' א'שלא) נטה להקל. [7] השואל הבין ש"קול זמר" נכלל ב"קול שרגיל בו". ואינו, כי אם ש"אפילו קול זמר" שלא שייך בו ההיתר של "קול הרגיל בו", אעפ"כ אם יכול לכוין בתפלה בענין שאינו שומע קול הזמר, מותר להתפלל. [8] ראה פסקי תשובות סי' כז אות יב.