Podcasts about Tefillin

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.

When Does Speaking Between the Arm and Head Tefillin Require Repeating the Beracha? A fundamental rule in Halacha is that one should not interrupt between related stages of a single Misva. With regard to Tefillin, once a person recites the Beracha of "Lehani'ah Tefillin" and places the Shel Yad , he must immediately proceed to place the Shel Rosh , without any interruptions in between. Any unnecessary pause—especially speech —is considered a Hefsek (interruption), and in certain cases, it invalidates the initial Beracha. This is the ruling of Maran in the Shulhan Aruch (O.H. 25:9), which states: "One should not speak between the donning of the Shel Yad and the Shel Rosh. If he did speak, he must recite another Beracha on the Shel Rosh." This ruling is rooted in the Gemara (Menahot 36a), which teaches that both Tefillin are part of one extended Misva. The Beracha on the Shel Yad is intended to cover both the arm and head Tefillin —provided no interruption occurs. Speaking, therefore, severs this connection and requires a new Beracha. What Type of Speech Counts as an Interruption? Not all speech is treated equally. Halacha distinguishes between: Speech unrelated to the Misva (e.g., "How are you today?" or "Did the Yankees win?") — This is considered a clear Hefsek. One must repeat the Beracha , saying "Al Misvat Tefillin" before placing the Shel Rosh. Speech related to the Misva (e.g., "Pass me my Tefillin Shel Rosh," or "I need to adjust the knot") — This is discouraged , but it is not considered a full interruption. A new Beracha is not required , though one should avoid such speech whenever possible. The Ben Ish Hai (Parashat Vayera, 7) writes strongly against any talking, even related to the Misva, and encourages placing both Tefillin with total focus and silence. Nonetheless, he rules that speech about the Tefillin does not invalidate the Beracha. The Mishna Berura (25:36) clarifies that even a brief word or short phrase—if not directly related to Tefillin—is sufficient to be called a Hefsek and require a new Beracha. What About Gestures, Movement, or Sounds? Actions such as gesturing, nodding, or pointing are not considered interruptions , since the mouth remains silent and the Beracha is not disconnected from the Misva. Similarly, clearing the throat or making an involuntary sound does not constitute a Hefsek. Even so, some opinions advise avoiding all forms of distraction—verbal or physical—between Shel Yad and Shel Rosh in order to maintain the full sanctity of the process. What If One Began Another Beracha by Mistake? Another case that often arises is when someone begins saying a Beracha by habit or mistake. For example, after placing the Shel Yad, he begins, "Baruch Ata…," thinking he needs to recite a Beracha before the Shel Rosh. If he says "Baruch Ata…" but stops before saying Hashem's Name , he should immediately stop and not complete the Beracha . This is not considered a Hefsek. If he says "Baruch Ata Hashem…" but realizes the mistake mid-sentence, he should conclude the phrase with "Lamdeni Hukecha" , a verse from Tehillim (119:12), which turns the phrase into a pasuk and avoids a Beracha Levatala. If he completes a full, unrelated Beracha—such as "Shehakol" or "Asher Yasar" —he has certainly interrupted and must repeat the Beracha for Tefillin . This case is discussed in the Ben Ish Hai and the Mishna Berura , and the solution of "Lamdeni Hukecha" is accepted by both Ashkenazim and Sephardim. Summary: No speech is allowed between Tefillin Shel Yad and Shel Rosh. If one speaks unrelated words , he must repeat the Beracha , saying "Al Misvat Tefillin" for the Shel Rosh. If the speech is related to the Misva , no new Beracha is needed, but it is still discouraged. Gestures or movements are not considered interruptions. If one starts a Beracha by mistake , he should either stop immediately or redirect it to a pasuk if Hashem's Name was already mentioned. Remaining silent between the two Tefillin ensures a smooth and spiritually complete fulfillment of this daily Misva.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

Should One Leave the House Already Wearing Talet and Tefillin, and Is This Practically Required Today? The Zohar HaKadosh places profound spiritual significance on the act of leaving one's home in the morning already wearing Talet and Tefillin. This is not merely about preparation for prayer—it is a sacred moment that opens the door to unique spiritual protection and Divine pride. The Zohar describes that when a Jew exits his home dressed in Tefillin on the head and arm and Talet on his shoulders, four ministering angels accompany and protect him. These angels declare to all that this person is bearing the image of the King, and Hashem Himself makes an announcement in the upper worlds praising this individual. It is likened to a father publicly celebrating his child's achievements—Hashem says, "Look at My son!" ( Zohar Parashat Terumah , cited in Kaf HaHaim, Ben Ish Hai, and others). Despite the strength of these sources, the widespread practice today is that most people do not fulfill this halacha. Sephardic Poskim such as the Ben Ish Hai, Kaf HaHaim, and Hida all reinforce the Zohar's stance, yet even they acknowledge that the practice has fallen into neglect. Rabbi Eli Mansour notes that attempts to justify this neglect—such as concerns about passing filth or improperly dressed individuals—are not strong in most modern contexts. People often drive from their homes directly to shul in clean environments, especially in the early hours when streets are empty. So why don't people do it? Mostly, it's due to convenience and habit. Many keep their Tefillin in shul lockers and would need to bring them home daily to fulfill this practice. It requires a lifestyle change: bringing the Koracha home each day, preparing at home before leaving, and possibly returning it afterward. For those going straight to work from shul, that adds an extra logistical layer. Still, Rabbi Mansour encourages individuals to consider incorporating this practice even once in a while. Even partial observance of a mitzvah with such reward is spiritually worthwhile. What If It's Too Early to Wear Tefillin? One valid exemption arises when a person goes to shul before the earliest time to wear Tefillin (such as Alot HaShahar). According to Hacham Yaakov Hillel in VaYashov HaYam , and as explained by Rabbi Mansour, a person in this case is not obligated to wait at home until the proper time. Rather, it is better to go to the synagogue, learn Torah, and then put on Tefillin when the time arrives. There is no obligation to return home later just to fulfill this Zoharic custom. Rav Hillel adds that one who stays in the synagogue for tefillah and is among the first ten participants (the "Asarah Rishonim") is also fulfilling a great mitzvah that may even override the practice of leaving home with Tefillin. Some rabbis, like Hacham Yehuda Sadka, would go home and return, but this is not a practical expectation for most people and is viewed as an act of personal stringency rather than normative halacha. What Are Practical Ways to Fulfill This Today? For those who feel uncomfortable or find it difficult to wear Talet and Tefillin outside the home, halachic sources offer creative and doable solutions: Use a discreet setup : Wear a small pair of Tefillin and a Talet that can be worn like a scarf under a jacket. This fulfills the halacha without drawing attention. Keep a second Koracha at home : A small "to-go" set can make this easier and avoid the need to bring your full set back and forth daily. Rely on Talet Katan : According to the Beit Yosef and Spanish Mekubalim, if a person wears Talet Katan and then puts on Tefillin at home—even if not the full Talet Gadol—he may gain some of the spiritual benefit. Change Tefillin in Shul : The Ben Ish Hai permits one to wear a pair of Tefillin at home and then switch to another pair in shul, such as putting on Rashash or Rabbenu Tam after already fulfilling the Zohar's practice. Put on Tefillin in the shul side room : While not the ideal per the Zohar, poskim like the Mishna Berura and Aruch HaShulchan permit putting on Tefillin in a lobby or side room before entering the sanctuary, especially if needed to avoid embarrassment or external discomfort. Importantly, one must also apply judgment. The halacha does not encourage making a spectacle of oneself. If wearing Tefillin publicly might cause mockery or suspicion, it may be better not to do so. Even if one's intentions are noble, doing something that is widely misunderstood—like walking outside with Tefillin at 8 a.m.—may result in Chillul Hashem rather than Kiddush Hashem. Does This Apply on Shabbat? On Shabbat, Tefillin are not worn. The question arises: must one still leave the house wearing a Talet on Shabbat? The majority of poskim, including Kaf HaHaim and others, hold that this requirement does not apply on Shabbat. The Zohar's emphasis is on Tefillin. Since they are not worn on Shabbat, the associated practice of leaving the house dressed for tefillah is also not required. Therefore, one may go to synagogue in regular clothing and put on the Talet there without issue. However, the Ben Ish Hai writes that since most people wear Talet Katan on Shabbat anyway, the practice is partially fulfilled. According to his view, one who does not wear Talet Katan might consider putting on the Talet Gadol before leaving the house. Still, this is not a widespread custom and is not mandated. Summary: The practice of leaving one's house wearing Talet and Tefillin is highly praised by the Zohar and Sephardic Poskim and is said to bring angelic protection and Divine honor. While not widely followed today, there are few valid excuses to avoid it entirely in modern cities. Those who come to shul before the proper time for Tefillin are exempt and should not delay Torah learning to fulfill the Zoharic ideal. Still, one should strive to observe this practice occasionally using any of several halachically acceptable solutions. It does not apply on Shabbat. Overall, this is a beautiful opportunity for spiritual elevation—one that can be embraced incrementally and with wisdom.

A person must avoid the transgression of "Ma'avirin Al HaMisvot" —skipping over a Misva that is within reach. This Halacha affects how one packs their Talet and Tefillin in the Kora ḥ ah (prayer bag). The Problem If the Tefillin are packed on top of the Talet , when you unzip the bag, the first thing you touch is the Tefillin. According to Halacha, this obligates you to put them on first, even though the proper order is Talet then Tefillin. Maran's View Maran HaShulhan Arukh rules: If one touches the Tefillin first, he should put them on before the Talet. That's because once a Misva is in hand, you may not pass it over to do another first. Therefore, Maran implicitly advises that one should pack the Talet in a way that it is reached first —either on top of or side-by-side with the Tefillin, so it can be accessed without touching the Tefillin. Today's Practical Setup In modern prayer bags: Many people place their Tefillin in a separate case , and then put both the Talet bag and Tefillin case inside the Kora ḥ ah. If the Tefillin case is on top , it might seem like you're skipping over it when reaching for the Talet. However, many Poskim say that as long as you do not touch the Tefillin case , and can pull the Talet out from underneath or beside it, you're not violating Ma'avirin Al HaMisvot . Best Practice Place your Talet in front or on the side —the area your hand naturally reaches when unzipping the bag. Avoid stacking the Tefillin on top of the Talet unless the Tefillin are clearly in the back or separated in a way that you won't touch them first. If you do mistakenly remove the Tefillin first, don't place them back just to follow the Talet-first rule. According to Maran, this would be worse—once a Misva is "in your hand," putting it down is a disrespect. According to the Mekubalim The Ben Ish Hai insists Talet always be put on first— even if the Tefillin were touched first . So they would advise you to put the Tefillin aside and still wear the Talet first. As noted earlier, Rav Ben Sion Abba Shaul offered a solution: pause and break the flow (e.g., walk away or learn for a moment), then return and begin again by putting on the Talet first. Summary Pack your Talet and Tefillin so that the Talet is reached first —ideally at the front or side of your bag. Avoid touching the Tefillin before the Talet to prevent skipping over a Misva. If you touch the Tefillin first, Halacha says to wear it first; Kabbalah says to still put on the Talet first. Rav Ben Sion's solution: step away briefly to "reset" and then proceed with Talet first.

What Comes First: Talet or Tefillin? The widespread custom is to first don the Talet and then the Tefillin . But what is the reasoning behind this order, and is it required? Reasons to Wear Talet First Ma'alin BaKodesh – We ascend in levels of sanctity. Putting on the Talet first begins the process, and then we elevate ourselves further by donning the holier Tefillin. Zohar HaKadosh – The Zohar emphasizes that even though Tefillin are holier, one should wear the Talet first, to ascend in kedusha. The Talet wraps the outside of the body; the Tefillin are placed on the skin—closer, deeper, and more intimate in sanctity. The transition reflects a personal spiritual climb. Sedar HaMitzvot – The Talet is associated with the Misva of Sisit, which some sources say is equal to all the Misvot. Although Sisit is a "voluntary" Misva (dependent on wearing a four-cornered garment), it still carries enormous spiritual weight. Challenges to the Above Maran HaShulhan Arukh agrees with putting Talet first but also writes that if one happens to grab the Tefillin first, he should put on the Tefillin , due to the rule "Ein ma'avirin al haMisvot" – do not skip over a Misva that is already in front of you. HaRav Ovadia Yosef zt"l explains that touching the Tefillin first obligates you to put them on first. However, if one did not yet touch them, even if the Tefillin are on top of the Talet in the bag, he may still reach for the Talet and put it on first. Kabbalistic View The Ben Ish Hai and other Kabbalists disagree. They hold that Talet must always come first , even if the Tefillin are picked up first. In their view, spiritual order takes precedence over technicalities like which was touched first. Some recommend putting the Tefillin to the side temporarily and donning the Talet first anyway. Practical Solution Rav Ben Sion Abba Shaul zt"l suggests a clever workaround: if you picked up your Tefillin first, walk away for a few moments—this breaks the continuity of the act. Then return, pick up the Talet, and put it on first. This satisfies both opinions: you respected the idea of not skipping a Misva you already touched (by pausing), and you honored the order promoted by Kabbalah. Summary The custom is to wear Talet before Tefillin. If one touched the Tefillin first, Halacha says put them on first (Maran); Kabbalah says still put Talet first (Ben Ish Hai). Best practice: pack your bag so the Talet is accessible first. If you grabbed the Tefillin first, pause, step away, and then return to follow the proper order.

Does the Misva of Tefillin Apply Outside of Eres Yisrael? Some verses in the Torah link the obligation of Tefillin to the entry into Eres Yisrael, such as: "Vehaya ki yebi'acha Hashem el Eres haKena'ani" — "And it shall be when Hashem brings you into the land of the Canaanite…" This wording led some to question whether Tefillin is required only in the land of Israel. However, this assumption is incorrect . The obligation of Tefillin applies equally outside Eres Yisrael. Three Proofs That Tefillin Applies in the Diaspora Parashat Va'etchanan – The Torah states that even in exile, when Hashem drives Benei Yisrael from the land, they are still commanded to observe the Misvot, including Tefillin: "Veshamarta le'ot al yadecha…" follows immediately after the verses about exile. Juxtaposition to Pidyon Peter Hamor – Tefillin is mentioned near the Misva of redeeming a firstborn donkey, a commandment known to apply outside of Israel. This parallel suggests that Tefillin, too, applies everywhere. Association with Torah Study – The verse "Lema'an tihyeh Torat Hashem beficha" links Tefillin to Torah learning. Since Torah applies globally, Tefillin does as well. While the Torah references entering the land when discussing Tefillin, this is not to limit the Misva to Eres Yisrael. Rather, it highlights the ideal setting for fulfilling the Misva—"in the King's palace," as some say—but not its exclusive domain. Even though the Torah sometimes speaks about performing Misvot when entering the land , it does not mean they are limited to Eres Yisrael. Instead, it highlights that Eres Yisrael is the ideal place to do Misvot — like fulfilling them in the King's palace. Summary The Misva of Tefillin applies equally inside and outside of Eres Yisrael. Proofs from Scripture show that even in exile, Jews are obligated in Tefillin. The reference to the land in the Torah merely underscores the ideal environment for Misvot—not a geographic limitation.

The Torah mentions the Misva of Tefillin eight times , and Rambam rules that one who regularly neglects this Misva violates all eight mentions. This makes Tefillin one of the most serious daily obligations. A natural question arises: What if a person cannot afford Tefillin? Is he required to beg or sell his belongings to fulfill the Misva? Is There a Financial Obligation to Purchase Tefillin at All Costs? Surprisingly, Halacha does not require a person to beg, knock on doors, or sell his clothing in order to buy Tefillin. This contrasts sharply with other Misvot: For Shabbat candles , Halacha states one should sell the shirt off his back. For the four cups of wine on Pesa ḥ , one must do the same. Why, then, is Tefillin different? The A ḥ aronim address this inconsistency. Some suggest the distinction lies in the preparation of the Misva versus its fulfillment . When it comes to creating or purchasing Tefillin, one is not required to go to extreme measures . But when it comes to fulfilling the Misva—actually wearing Tefillin—a person must make great efforts , even if not to the level of begging or selling his shirt. Borrowing Tefillin When One Cannot Buy Them Although one is not obligated to beg or sell belongings, Halacha still expects a person to do everything reasonably possible to fulfill the Misva, including: Borrowing Tefillin from a friend Asking family or community members to help buy him a pair However, borrowing Tefillin is not always a simple solution : Proper fit matters , especially for the head Tefillin (Shel Rosh). If the fit is incorrect, one may not fulfill the Misva properly . Right-handed and left-handed Tefillin are different . Borrowed Tefillin might be unusable if the sides don't match. The knots often require adjustment , and people are either unable or too lazy to adjust and then return them properly. This can result in a misplacement or a Beracha Levatala (a blessing in vain). Due to these complications, many rabbis—especially the Mishnah Berura , Ḥ acham Ovadia Yosef , and Rav Moshe Feinstein —strongly encourage even poor individuals to ask for help or borrow properly rather than excuse themselves from the Misva. The Bait Ḥ adash further warns against those who habitually rely on borrowed Tefillin. He criticizes those who wouldn't borrow a toothbrush or shoes , yet treat Tefillin as communal property. This attitude reflects a lack of personal responsibility for one of the Torah's most central obligations. Summary Tefillin is a daily Misva of great seriousness , mentioned eight times in the Torah. One is not required to beg or sell basic clothing to fulfill it—but should do everything else possible . This includes borrowing Tefillin or asking others to help purchase a pair. Long-term reliance on borrowed Tefillin is discouraged due to concerns of improper fit, invalid usage, and lack of commitment. Each Jew should ultimately own his own Tefillin and treat them as essential—just as he would his clothing or daily necessities.

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.

The Shulhan Aruch (Orah Haim 42:3) writes that if one keeps his Tefillin in a bag which is exclusively designated for Tefillin, then once he placed his Tefillin in the bag, he may not then use the bag to keep money inside it. The bag at that point becomes a "Tashmish Kedusha" – an article designated for the purpose of a sacred article – and thus may not be used for money. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) clarifies that the Shulhan Aruch mentions money only as a common example, and in truth, this Halacha applies to all items which are not sacred like Tefillin. Even things which are used for a Misva – such as a Siddur or Tehillim – may not be placed in the bag designated for Tefillin. Likewise, one may not keep in this bag the mirror he uses to help position the Tefillin on his head, or the marker he uses to paint his Tefillin. Many people keep their small Tefillin bag in a larger bag, which is used also for their Tallit and Siddur. Since this larger bag is not designated exclusively for Tefillin, it may be used for other items, even items which are not used for a Misva, such as money. This Halacha is discussed by Hacham David Yosef (contemporary) in his Halacha Berura (vol. 3, p. 301; listen to audio recording for precise citation). Summary: A bag which is designated exclusively for Tefillin may not be used to hold anything else, even a Siddur. However, if one keeps his Tefillin bag in a larger bag together with his Tallit and Siddur, then since the larger bag is not designated exclusively for Tefillin, he may keep anything else – even money – in that larger bag.

The Shulhan Aruch (Orah Haim 38:5) writes that a mourner does not wear Tefillin on the first day of mourning. If, for example, one's family member passed away, Heaven forbid, on Sunday night, and the funeral takes place on Monday, the mourner does not wear Tefillin on Monday, and he resumes wearing Tefillin on Tuesday. Often, the burial takes place the day after the passing. Hacham David Yosef (contemporary), in his Halacha Berura (vol. 3, p. 215), brings different views among the Poskim as to when the mourner resumes wearing Tefillin in such a case. The Maharit Sahalon (1559-1638) maintained that if the burial takes place the day after the death, then the mourner wears Tefillin after the burial, that same day. Since this is not the day of the loved one's passing, Tefillin is required. Others, however, including the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712), Mas'at Binyamin (Rav Binyamin Aharon Selnik, Poland, 1530-1620) and Peri Megadim (Rav Yosef Ben Meir Teomim, 1727-1792), disagreed. In their view, the day of the burial is treated like the day of death, and so the mourners do not wear Tefillin that day. As for the practical Halacha, Hacham Ovadia Yosef ruled that given the difference of opinion among the Poskim, in such a case one should wear Tefillin on the second day, but in private, and without reciting the Beracha. An exception to this rule is when the family member passed away on Shabbat, and is buried on Sunday. Since the burial cannot take place on Shabbat, Shabbat is not considered the first day of mourning. Therefore, Tefillin are not worn the following day, Sunday, even after the burial. This is the ruling of Hacham Ovadia Yosef (Yabia Omer, vol. 2, Y.D. 27:8), based on the Kanhag ("Kenesset Ha'gedola," Rav Haim Benveniste, Turkey, 1603-1673). On the second day of mourning, the mourner must not put on his Tefillin until after Netz Ha'hama (sunrise). This is because fundamentally, Tefillin are not worn even on the second day, but due to the rule of "Miskat Ha'yom Ke'kulo" ("part of the day is like the entirety of the day"), the mourner waits a few moments into the second day, and then resumes wearing Tefillin. Thus, on the day after the burial, the mourner must ensure not to put on Tefillin before sunrise. In the wintertime, sunrise can be as late as 7:20am or so, and so mourners must be cognizant of this Halacha and make a point of not putting on their Tefillin on the day following the burial until after sunrise. Summary: Mourners do not wear Tefillin on the first day of mourning; they resume wearing Tefillin after sunrise on the day following the burial. If the burial did not take place on the day of the family member's death, then the mourner puts on Tefillin after the burial, in private and without a Beracha, unless the family member died on Shabbat and was buried on Sunday, in which case the mourner does not put on Tefillin until after sunrise on Monday morning.

In this shiur we discuss: 1) Maaser on tax return (correction), 2) Turning head by Kedusha (follow-up), 3) Bringing food to table after Kiddush, 4) Filtering water on Shabbos due to bugs, 5) Walking passed a light sensor, 6) Last time to recite Birchas Hashachar, 7) One who didn't yet wear Tefillin until after sunset on Friday night, 8) Praying in a room with a cross, 9) Appointing a chazzan during Pesukei D'Zimra, 10) Standing and learning with your back to the Aron, 11) Placing a laptop on a sefer, 12) Birchas Hagomel for a katan who was ill, 13) Rubbing in suntan lotion on a infant on Shabbos

It is forbidden to enter a cemetery, or to come within four Amot of a grave, while one's Sisit are exposed or while wearing Tefillin. Public Misva observance in close proximity to a grave is an insult to the deceased, as it appears as though one taunts the deceased who no longer has the opportunity to perform Misvot. One is therefore not permitted to display his Sisit or wear Tefillin in a cemetery or near a grave. Likewise, it is forbidden to study Torah or pray within four Amot of a grave. One may, however, speak words of Torah or Hit'orerut (religious inspiration), or recite Tehillim, near the grave for the purpose of bringing merit to the deceased's soul. Sephardic custom similarly allows reciting Kaddish for the deceased by his grave. One must conduct himself with respect and decorum in a cemetery. Frivolity and laughter are forbidden in a cemetery. Halacha also forbids using the cemetery in a disrespectful manner, such as by bringing animals to graze there, or running an irrigation system through it. One may not eat or drink in a cemetery, even if his intention is to recite Berachot to benefit the soul of the deceased, as this is disrespectful. Smoking in a cemetery is likewise forbidden. One may not sit or step on a grave. A number of sources (Eliyahu Rabba 224:7, Kaf Ha'haim Sofer – Orah Haim 224:41) record the practice to place a small stone or piece of grass on the grave before leaving the cemetery, as an indication of, or testament to, one's visit to the grave. Others, however, claim that one specifically should not place anything on a grave, as this is disrespectful. This was the custom of the Kabbalist Rabbi Sulman Musafi. Summary: It is forbidden to publicly perform Misvot in a cemetery, but one may speak words of Torah or recite Tehillim in a cemetery to benefit the deceased's soul. One must conduct himself respectfully and reverently in a cemetery; joking, eating, drinking and smoking are forbidden.

Send us a textFinding the Frozen Chosen: Rabbi Mendy & Chaya GreenbergTo inquire about dedicating an episode - please email podcast@lubavitch.comDid you enjoy listening to this episode? Leave us a five-star review on the podcast platform and/or email us at Podcast@Lubavitch.com - we truly value your feedback!"He told me... he never felt so happy. He said, "At my funeral, tell everybody it's never too late to be a proud Jew."... he'd say how he feels that the Tefillin is like a spiritual gas station for him. And he would sit and talk to me. He would ask me to keep the Tefillin on him for an hour, two hours." - Rabbi Mendy Greenberg"The first thing that she told me when we sat down to study was, “My mom's Jewish, but I'm not. I'm Christian.” - Rebbetzin Chaya Greenberg“The level of happiness that those two young rabbis brought to my favorite brother, I'll never forget them. I will never forget what they did for that boy.” - Julia O'Malley-KeyesProduced by: Gary Waleik & Shneur Brook for Lubavitch International/Lubavitch.com - A Project of Machne IsraelAvailable on all major podcast platforms - and online at Lubavitch.com/podcastSupport the show

In this shiur we discuss: 1) Chinuch and counting sefirah, 2) The proper time to count sefirah, 3) Cooking a parve food in a meat pot with dairy spatula, 4) Shabbos makeup and lip gloss, 5) Israelis in America for yom tov, 6) Tefillin on Chol Hamoed, 8) Cooking fish and meat together, 9) Using a water bottle with a filter at spout on Shabbos, 10) Plucking out a gray hair

In this episode, we continue exploring the laws surrounding moving objects on Shabbat. We delve into different categories of items, when and why they may or may not be moved — including utensils used for permitted or prohibited purposes, books, food, cutlery, clothing, tefillin, and even broken objects. Practical scenarios and rabbinic opinions are discussed to clarify distinctions and applications.

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

Shabbos 29 Adar

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Friday 28 Adar

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Thursday 27 Adar

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Wednesday 26 Adar

1)     Siyum on Rambam Sefer haMada:2)    Guidelines to setting up Communal Sedorim for 1st night Seder:[1]3)    On Shabbos Erev Pesach, if I eat chometz in one location and continue eating in a second location, where should I bentch? [2]4)    May one eat Kitniyos on Erev Pesach?[3]5)    Poreis Mapoh and making Kiddush during the 7th hour:[4]6)    On Shabbos, may one dress a toddler with an extra Pamper before going out somewhere, to be handyfor when the child will need to be changed?[5]7)    The Alter Rebbe is emphatic about the Head-Tefillin being centered. I first used a  mirror, but then checked with a stick; my Tefillin were off-centre. What should I do?[6]8)    Regarding סעודה שלישית, the Alter Rebbe doesn't address what one does if shkiah came and one didn't yet eat. The משנה ברורה – quoted in קצות השלחן - says that one may wash in such a situation, as the obligation of Seuda Shlishis overrides the prohibition to eat. Would that permit me to eat just Minei Mezonos then too?[7][1] איסור הכנה מיו"ט לחבירו מבוארבאו"ח סי' תרסז. היתר ההכנה ע"י נכרי: פסקי תשובות סי' שב:יג, תק:ב;נתיבים בשדה השליחות ח"ב ע' 131, ובארוכה – שם ח"ג.  [2] דין סילוק שלחן מבואר בשוע"ר סי' קעזס"ו, שצריך לברךP גם על דברים שדרכם לבאללפת הפת. בשו"ת חשב האפוד ח"ג סי' י מכריע דבכה"ג א"צ לברךעל דברים הבאים ללפת הפת. כשמקדשעל היין ואוכל פת ב'חדר חמץ' ושאר הסעודה במקום אחר: א) אם צריך לברך על שארהמאכלים? ב) אם חייב לחזור למקום הראשון לברכת המזון? ג) האם עדיף לברך ברכת המזוןב'חדר חמץ' ואז יאכל מה שירצה במקום אחר? היתרעקירת מקום כשהי' דעתו לכך מבואר בסי' קעח ס"ד. אבל משמע שצריך לאכול קצת פתבמקום השני (סי' קפד ס"א). ב' חדרים בבית א' מועילה דעת דלא ליהוי שינוי מקום– לברכה ראשונה! (סי' קעח ס"א). לכן נראים ב' אפשרויות: א) לברך בהמ"זב'חדר חמץ' ואחר היסח הדעת, לאכול שאר מאכלות; ב) בגמר שאר המאכלים, לחזור ל'חדרחמץ' לבהמ"ז. [3] פסקי תשובות סי' תנג:ד.[4] ראה עולת שבת סימן רעא.[5] אסור להאכיל תינוק איסור בידים (שוע"ר סי'שמג ס"ט), ונכלל בזה גם איסורי שבת (שם סי' שא סכ"א). ברם: לצורך חולהשאין בו סכנה מותר לעשות מלאכה דאורייתא ע"י שינוי (שם סי' שכח סי"ט);וצרכי תינוק כדין צרכי החושאב"ס (שם סעיף כב, ובסי' שמג ס"ה)[6] ראה 'סדור רבנו הזקן עם ציוניםמקורות והערות' (החדש) ח"א ע' קיח; אנציק' תלמודית כרך לד ערך 'לא ניתנה תורהלמלאכי השרת' (ברכות כה, ב).[7]  איסור אכילה בבין השמשות של סוף השבת –שוע"ר סי' רצט ס"ב. ויש מתירים עד ודאי לילה. המשנה ברורה (סק"א)מקיל בספק חשיכה לצורך מצות סעודה שלישית. בקצות השלחן (סי' צד:ב הע' ו) מעידשנהגו להקל בספק חשיכה. לענ"ד, אם מותר אז להתחיל סעודת לחם, כל שכן שמותרלאכול אז מיני תרגימא.

**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.

Unlock the secrets of divine emotions and human resilience as we explore intriguing Talmudic tales and historical insights. On this episode of the Thinking Talmudist Podcast, discover the fleeting nature of God's anger as illustrated in Tractate Brachot 7a, and how even the wicked prophet Bilaam could not harness it against the Jewish people. Through captivating narratives, we'll reveal the significance of a rooster's behavior in identifying this moment and share the compelling story of a sage's encounter with a heretic, highlighting the historical implications of the Birchash Haminim prayer.Journey with us through the ages as we uncover the profound importance of the Shema prayer during the Babylonian exile, and marvel at the innovative ways Jewish communities maintained traditions under duress. Through discussions about the structure of Jewish prayer and insights from Talmudic perspectives, you'll gain a richer understanding of how prayers adapted to preserve faith amidst adversity. Our conversation shines a light on the blessings associated with witnessing powerful leaders and Torah scholars, extending the dialogue to embrace the interplay between historical events and theological beliefs.Finally, embrace the power of personal choice and responsibility, as we share compelling stories that challenge the constraints of lineage and ancestry. From a rabbi with a Nazi officer grandfather to Larry Bird's rise from adversity, these narratives inspire a belief in the potential to shape one's own future. Concluding with reflections on Moshe's rewards at the burning bush, we offer reassurance through the lens of Talmudic teachings, encouraging listeners to trust in the divine tapestry of life's events. Join us for a thought-provoking exploration of anger, tradition, and the enduring human spirit._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on March 7, 2025, in Houston, Texas.Released as Podcast on March 19, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #ShemaPrayer, #Lineage, #BurningBush, #Tefillin, #Trust, #Future ★ Support this podcast ★

Unlock the secrets of divine emotions and human resilience as we explore intriguing Talmudic tales and historical insights. On this episode of the Thinking Talmudist Podcast, discover the fleeting nature of God's anger as illustrated in Tractate Brachot 7a, and how even the wicked prophet Bilaam could not harness it against the Jewish people. Through captivating narratives, we'll reveal the significance of a rooster's behavior in identifying this moment and share the compelling story of a sage's encounter with a heretic, highlighting the historical implications of the Birchash Haminim prayer.Journey with us through the ages as we uncover the profound importance of the Shema prayer during the Babylonian exile, and marvel at the innovative ways Jewish communities maintained traditions under duress. Through discussions about the structure of Jewish prayer and insights from Talmudic perspectives, you'll gain a richer understanding of how prayers adapted to preserve faith amidst adversity. Our conversation shines a light on the blessings associated with witnessing powerful leaders and Torah scholars, extending the dialogue to embrace the interplay between historical events and theological beliefs.Finally, embrace the power of personal choice and responsibility, as we share compelling stories that challenge the constraints of lineage and ancestry. From a rabbi with a Nazi officer grandfather to Larry Bird's rise from adversity, these narratives inspire a belief in the potential to shape one's own future. Concluding with reflections on Moshe's rewards at the burning bush, we offer reassurance through the lens of Talmudic teachings, encouraging listeners to trust in the divine tapestry of life's events. Join us for a thought-provoking exploration of anger, tradition, and the enduring human spirit._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on March 7, 2025, in Houston, Texas.Released as Podcast on March 19, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #ShemaPrayer, #Lineage, #BurningBush, #Tefillin, #Trust, #Future ★ Support this podcast ★

The 7th of Adar (which this year will be March 7th 2025) marks the Yartzheit of Moshe Rabbenu, and there is a custom among many to observe a fast on this day. The custom to fast on 7 Adar is mentioned already by Maran in the Shulhan Aruch (Orah Haim 580:2). The rationale behind this custom is the fact that it is customary to fast on the Yartzheit of one's primary Rabbi, as the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites (in 568:46) from the Shela (Rabbi Yeshayahu Horowitz, 1558-1630). The Mishna Berura explains that one is obligated to honor his Rav Mubhak (primary Rabbi) even more so than his parent, and thus just as it is customary to fast on a parent's Yartzheit, it is appropriate to fast on the Yartzheit of one's Rabbi, as well. Moshe Rabbenu is, without question, the Rav Mubhak of the entire Jewish people, and it is therefore appropriate to observe a fast on his Yartzheit, 7 Adar. It goes without saying that merely refraining from food and drink is not as important as praying and studying Torah, which are the primary means of Teshuba. Therefore, it is proper on 7 Adar for communities to assemble for Torah classes in observance of this special day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to his Tikkun (service) for 7 Adar, writes that it is also customary to light candles in memory of Moshe Rabbenu on this day. There is a special custom for the Hevra Kadisha (benevolent society) of every community to observe 7 Adar together as a Ta'anit Sibur (communal fast day). They recite Selihot, wear Tefillin at Minha, and conduct the standard Ta'anit Sibur prayer service. Then, after the fast, they have a meal together. The Hevra Kadisha members observe this fast as atonement in case they were neglectful in their sacred duty to give proper respect to the deceased. The Yartzheit of Moshe Rabbenu was chosen as the appropriate occasion for this observance because his burial site remains unknown ("Ve'lo Yada Ish Et Keburato" – Debarim 34:6). Although the fast of 7 Adar is mentioned in the Shulhan Aruch, it is nevertheless preferable to declare a formal acceptance of the fast the previous day, just as is done before a voluntary private fast. If one makes a formal acceptance the day before the fast, he can then add the paragraph of "Anenu" in the Amida on the fast day. The acceptance should be declared on the afternoon of the day before the fast, at the end of the Amida of Minha, just before "Oseh Shalom." The Mishna Berura (562:27) writes that this should preferably be done at Minha Ketana – meaning, during Minha recited in the late afternoon, as opposed to early Minha (Minha Gedola). Certainly, the acceptance should not be made before Minha, and if it is made before Minha, it is ineffective. The proper text of the acceptance, as printed in many Siddurim, based upon the Hid"a (Rav Haim Yosef David Azulai, 1724-1807) in his work Moreh Be'esba (3:186), is, "Hareni Mekabel Alai Ta'anit Yahid Me'alot Ha'shahar Ad Set Ha'kochavim" – "I hereby accept upon myself a private fast from daybreak until nightfall." It is important that one accept the fast of 7 Adar as a private fast (Ta'anit Yahid), and not a communal fast (Ta'anit Sibur). The acceptance is valid even if it was made silently, in one's mind (Shulhan Aruch, Orah Haim 562:6). One should not add the words "Beli Neder" or "Beli Kabala," because he indeed intends to formally accept the fast upon himself. However, one may add a stipulation that he accepts the fast only on condition that he has the physical strength to observe the fast, and that if he feels unable to complete the fast, he will recite the chapter of Tehillim "Mizmor Le'David Hashem Ro'i" and will then be allowed to eat. If one did not make the acceptance during Minha, he may still accept the fast until sundown, and even after sundown, during the period of Ben Ha'shemashot. If one knows that observing a fast will adversely affect the quality of his prayers, or hamper his ability to study Torah properly, then it is preferable not to fast so that he could pray and study to the best of his ability. Similarly, it is improper to fast if this would cause one to feel arrogant and superior to other people. Humility and proper study and prayer are for more valuable than fifty fast days. Therefore, if observing this fast will have an adverse effect on these or other areas of Torah observance, it is far preferable not to observe the fast. Certainly, though, 7 Adar is a very significant day that should be commemorated as such in all communities.

Harav Zvi Einstadter discussed an interesting and very practical sheilah of chatzitzah by tefillin to answer which he uses halachos of chatzitzah by bigdei kehunah.