Podcasts about Tefillin

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.

The Rebbe offers assistance in acquiring tefillin and emphasizes verifying their status. He addresses a claim that modern fire-lighting should be permitted on Shabbat, refuting it logically and historically. He explains that mitzvot are divine commands, not based on human logic, and Torah is eternal and unchanging. He encourages spreading Chassidus with joy and clarity and blesses the recipient with a kosher and joyous Pesach. https://www.torahrecordings.com/rebbe/igroskodesh/015/008/5363

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

Shabbos 29 Adar

Shabbos 29 Adar

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.

Distinctions and similarities of sefarim (tanach) and tefillin/mezuza scroll and sefarim that are limited to ashuris

In this episode we explore the fascinating intersection of Torah and science, beginning with the mystical and physical dimensions of Tefillin. Inspired by a listener's request, we delve into the nature of the neshama, the concept of tzelem (spiritual shadow or aura), and the powerful energy shifts observed when performing mitzvot. Through historical insights, scientific discoveries, and Torah wisdom, we uncover the deeper significance of Tefillin and their connection to the body's energy flow, as understood in Eastern traditions tracing back to Avraham Avinu.Join us for this eye-opening discussion, and let us know if you'd like to hear more episodes in this series!Join the Conversation: Be part of our growing community! Join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up ★ Support this podcast ★

In this shiur we dicuss: 1) Understanding segulos, 2) Eating and drinking before shachris, 3) Shabbos in Hawaii, 4) How long to recite Asher Yatzar, 5) Minyan or Tefillin, 6) Having a nurse call home on Shabbos after childbirth, 7) Bracha on wild animals, 8) Bris in the afternoon

Jews wear these weird boxes on their arms and head. They are placed there for some specific holy reason but to an outsider it's unclear why it has to be worn to pray. These "phylacteries" have an aesthetic that could be misconstrued, but once you know the truth, you won't want to take them off.  Sruly Meyer, a kosher chef and return guest to the podcast, offers a comprehensive look into the beauty and holiness of tefillin. Using his very own to personally teach us, Chaz Volk, host of Bad Jew, takes the opportunity to learn about the specific details of the Tefillin that you might've missed putting it on the first time! 00:00 Introduction 04:15 "Tefillin Stands Revolutionize Outreach" 08:29 "Neglected Ritual Significance" 09:46 A ritual before the Torah. 13:15 Obedience to G-d 17:14 Spiritual community 20:21 "When Will Moshiach Come?" 25:22 Design cases 28:11 Chaz's first tefillin 29:15 Unexpected Tefillin Lesson in store 33:36 The 4-stemmed shine confusion 37:59 Your existence 40:29 Can women wear tefillin? 44:01 Spiritual meets Physical 48:07 Find Tefillin Stands Near You 49:03 The 4-stemmed shine ANSWERED by Chabad.org 52:42 Conclusion About Sruly Meyer: Sruly runs a marketing agency in Hollywood, Florida. He is a home cook and recipe developer who runs a food and travel blog, discussing local food scenes and daily Jewish life. He is a proud Jewish father and business owner. Connect with Sruly Meyer IG and TikTok @srulycooks www.SrulyMeyer.com Want to fight anti-Semitism for $5? **VOTE for Chaz in the Aish Ha'am Slate** https://vote.aish.com/?source=ChazVolk Connect with Bad Jew: BadJew.co https://linktr.ee/badjew BadJewPod@gmail.com Ig @BadJewPod TikTok @BadJewPod

When three people eat bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The concept of Zimun is that we prepare ourselves for the Misva of Birkat Ha'mazon. When it comes to other Misvot, we prepare for the Misva act by reciting a Beracha. For example, we recite a Beracha before putting on Tefillin, and we recite a Beracha before shaking the Lulab. The Misva of Birkat Ha'mazon, however, is itself a series of Berachot, and so we need something else to prepare us. We therefore conduct a Zimun to prepare ourselves for the Misva of Birkat Ha'mazon. Different customs exist as to the precise text of the Zimun. The accepted text (as practiced by Hacham Baruch Ben-Haim) is that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), according to which the leader begins by announcing, "Hab Lan Ve'nibrich Le'Malka Ela-ha Kadisha." The others then respond, "Shamayim." The leader declares at that point, "Bi'rshut Malka Ela-ha Kadisha," and the others again respond, "Shamayim." Then the leader proceeds with "Nebarech She'achalnu," and if ten people are reciting Birkat Ha'mazon together, he recites "Nebarech Elo-henu She'achalnu." On certain occasions, the leader makes certain additions after he announces, "Bi'rshut Malka Ela-ha Kadisha." On Shabbat, he adds, "U'bi'rshut Shabbat Malketa"; on Yom Tob, he adds, "U'bi'rshut Yoma Taba." On Sukkot, he adds the name of that day's Ushpizin. At a Sheba Berachot, the leader says, "Nebarech Elo-henu She'ha'simha Bi'm'ono…" Interestingly, the Yam Shel Shelomo (Rav Shlomo Luria, 1510-1574) considered instituting this addition also at a Siyum Masechet, but he ultimately changed his mind, and so this text is not recited at a Siyum. Summary: When three or more people ate bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The proper text is as follows: Leader: "Hab Lan Ve'nibrich Le'Malka Ela-ha Kadisha." Others: "Shamayim." Leader: "Bi'rshut Malka Ela-ha Kadisha." Others: "Shamayim." Leader: "Nebarech She'achalnu…" Others: "Baruch She'achalnu…" If ten or more people recite the Zimun, the word "Elo-henu" is added after "Nebarech" and "Baruch."

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.