Podcasts about Tefillin

The Gemara in Sukkah 25a says an avel doesn't wear tefillin because thy are called a pe'er — an adornment. Firstly, how so? And more importantly, so what? Why does this create an exemption? In three different places, Rashi gives three subtly different explanations.

Welcome to Daily Bitachon on our Friday afternoon special Shabbat edition. The Sefer Yereim , written by one of the Rishonim, Rabbi Eliezer of Metz (Volume 2, Siman 410), teaches us that just as there is a mitzvah to fear the Beit HaMikdash , there is also a mitzvah to fear Shabbat. Now, as we know, there is no single definitive list of the 613 mitzvot in the Torah; while the Gemara tells us the total number is 613, many Rishonim count them differently. The Yereim specifically chooses to include the "Fear of Shabbat" on his list. What is his source? The Gemara in Yevamot 6a points to a comparison between Shabbat and the Beit HaMikdash , as it says in Vayikra 19:30 : " את שבתותי תשמורו ומקדשי תיראו " —"You shall keep My Sabbaths and fear My Sanctuary." Just as there is a mitzvah to fear the Sanctuary, so too there is a mitzvah to fear Shabbat. The Gemara continues by clarifying: " לא משבת אתה מתיירא " —"It is not Shabbat itself that you fear," " אלא ממי שהזהיר על השבת " —"but rather the One who commanded the Shabbat." This means there is a specific responsibility for Yirat Shamayim (fear of Heaven) on Shabbat, just as there is when one enters the Beit HaMikdash . Holiness in Three Dimensions The question arises: What is so unique about Shabbat that it warrants this special mitzvah? We have many commandments—like Tefillin—that God also commanded. Why is "fear" attached to this one? The answer, as we have mentioned many times, is that holiness ( kedusha ) manifests in three dimensions: Person, Place, and Time. The Kohen Gadol was the holiest person. The Beit HaMikdash is the holiest place. The Shabbat is the holiest time. In a sense, the Beit HaMikdash is our "Shabbat in space," and Shabbat is our "Sanctuary in time." We see this connection even in people; the Gemara says a Talmid Chacham is like the Beit HaMikdash . The Zohar even suggests that for a Talmid Chacham —who is immersed in Torah constantly—all seven days of the week are like Shabbat. Regarding the verse " את ה' אלהיך תירא " ("Fear Hashem your God"), the Sages teach lerabbot talmidei chachamim —this includes fearing the Torah scholar, who acts as a sanctuary where God dwells. God dwells in people, He dwells in places, and He dwells in time. The Atmosphere of the Day Once we understand this, the mitzvah to fear Shabbat becomes obvious. Just as you feel a sense of respect, sanctity, and decorum when you stand by the Kotel HaMa'aravi or enter a Shul, Shabbat demands the same. We must approach the day with dignity because its essence is kedusha . Entering Shabbat should feel like walking into the Holy Temple or into the presence of a great Gadol . I remember the sense of trepidation and awe when walking in to see the Steipler Gaon or Rav Shach. That same Yirat Shamayim is intrinsically woven into Shabbat. The Zohar even notes that the word "Bereishit" (In the beginning), when re-scrambled, spells "Yarei Shabbat" (Fear of Shabbat). This awe is the foundation of our entire Torah. A Gift from the Treasure House One commentary explains the famous Midrash where God says: " מתנה טובה יש לי בבית גנזי "—"I have a good gift in My treasure house [and its name is Shabbat]." What exactly is kept in God's treasure house? The Gemara says that the only thing Hashem keeps in His "storehouse" is Yirat Shamayim . Why? Because a person's treasure house usually contains the things most precious to them, often things they don't "possess" naturally. God "owns" everything, but there is one thing He doesn't "have" unless we give it to Him: " הכל בידי שמים חוץ מיראת שמים "—"Everything is in the hands of Heaven except the fear of Heaven." That fear is God's treasure. Every Shabbat, He gives us a "dose" of it from His private collection. He builds that awe into the very fabric of the day. The Natural Fear of the Day The Yerushalmi (cited by the Rambam in Hilchot Ma'aser ) brings down a fascinating concept regarding Terumot and Ma'asrot (tithes). Generally, the Sages did not trust an Am HaAretz (an unlearned person) regarding whether their produce was tithed. However, on Shabbat, if an Am HaAretz claimed the food was tithed, we believed him. Why? " אימת שבת על עמי הארץ "—"The awe of Shabbat is upon even the unlearned." The holiness of the day was so palpable that it would stop a person from lying or committing a transgression. While we may not feel that "natural" fear as instinctively today, it is something we are meant to work on. According to the Yereim , it is a direct commandment to maintain an extra sense of awareness and reverence for the sanctity of Shabbat

Source Sheets

Tuesday 14 Adar

Tuesday 14 Adar

Tuesday 14 Adar

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

Rabbi Feiner shiurim

Monday 13 adar

Monday 13 Adar

Monday 13 Adar

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

Sunday 12 Adar

Sunday 12 Adar

Sunday 12 Adar

Study the daily lesson of Sefer HaMitzvos for day 27 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

B"H Tefillin is not optional. When there is a milchama, we show up in the way we can. Not all of us are on the front lines. But all of us can put on the uniform of Am Yisrael. The Gemara calls tefillin oz l'Yisrael — strength for the Jewish people. The Torah says that when the nations see that the Name of Hashem is upon us, they will fear. Chazal explain: this refers to the tefillin shel rosh. This is spiritual armor. Jewish men, put them on. Five minutes. Shema Yisrael. Daven. Lo yanum v'lo yishan Shomer Yisrael. Hashem neither slumbers nor sleeps. Be strong, Am Yisrael. Hashem yishmor et amo Yisrael. #Tefillin #AmYisraelChai #Iran #ShemaYisrael #Israel To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Study the daily lesson of Sefer HaMitzvos for day 27 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

Shabbos 11 Adar

Study the daily lesson of Sefer HaMitzvos for day 26 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Study the daily lesson of Sefer HaMitzvos for day 26 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

Shiur by Rabbi Daniel Stein: Chatzitzah for Tefillin

​1)       Shouldthe congregation be reading the Haftoroh along with the Reader? [1]2)       Unfortunately, this past Shabbos we didn't have a minyan. If we have a minyan this coming Shabbos, could we read Parshas Shkolim for Maftir? [2]3)       A child isn't obliged to give Machatzis haShekel before Purim. But if the father gave on his behalf, he must continue doing so “forever”. Is that ‘forever' taken literally?[3]4)       Does a large walk-in fridge need to ave a Mezuzah? [4]5)       It is customary that after Havdolo, we dip our fingers in the spilled wine and place the wet fingers over our eyes. Does this custom apply to women too?[5]6)       When reciting Kiddush Levono, if East doesn't face Yerusholayim which direction should one face?[6]  7)       The Chazan forgot to include Tiskabel in Kaddish afterthe Amidah. Can that be corrected later?[7]8)       When a left-handed person ties his shoelaces, should he tie the left shoe first?[8]9)       Tying the left shoelaces first, does that apply to women too?[9]10)   Feedback on Tefillin-knot for lefties:[10]11)   Feedback on volume of water in packed snow:[11]To sponsor a Shiur – to honour a specialoccasion - contact: dayan@lubavitchuk.com[1] ראה שוע"ר סי'רפד סי"א; שערי אפרים ש"ט סל"ג, הובא בביאור הלכה סי' רפד. ושלח ליהר"י פוזנר נ"י, שליח בשיקאגא, שאביו ז"ל סיפר לו שפעם אחת הכריזר' בעל חאסקינד ע"ה בשם כ"ק אדמו"ר מוהריי"צ נ"ע:הפטרהדארף מען הערן, ניט זאגן. זאגן די הפטרה איז א מנהג פון בורות. אויב יע זאגן איזשטילערהייט.הובאוהדברים בס' הליכות ומנהגי ש"ק (זליגסון) ע' צו. וראה שיחות קודש תשל"זאחש"פ סוס"ג; ארחות מנחם ע' נז; דברינו בארוכה בס' נתיבים בהלכה ומנהגסימן לב.[2] האריך בזה בשו"ת גנת וורדים או"ח כלל אסימן לה, ומסקנתו שאי אפשר להשלים אחרי שעבר יומו. ושאני פרשת השבוע, כי יש מקומותשמשלימים לקרות בתורה א' לג' שנים, לכן ניתן להשלים בשבת אחרת. משא"כ בפרשתהמועדות, דא"א להשלים אחר המועד. וה"ה לד' פרשיות.[3] ראה פיה"מלהרמב"ם שקלים פ"א מ"ג.[4] בס' שכל טוב (סי' רפו סל"ו) הביא דעות לכאןולכאן. ולחמודי דניאל דמחייב חדר קטן שהוא חלק מבית גדול, ה"ה לנדו"ד.[5] ראה שוע"ר סי' רצו ס"ה; אגרות קודשחי"ב ע' רכה-ו.[6] ראה פסקי תשובות סי'תכו אות טז; דברינו בסדר קידוש לבנה הע' 7..[7] ראה ס' שגיאות מי יבין ח"א סי' יט ס"ח.[8]  בס' דיני איטר פ"ב ס"ז כתבשיקשור של נעל ימין תחלה. [ושם כתב שאיטר-רגל יחבוש הנעל תחלה על רגלשמאלו].                                                                                                                                  [9] כן כתבו פסקי תשובותסי' ב סוף אות ה; דיני איטר שם.[10]  פסקי דינים מהגרז"ש דווארקיןבענייני סת"ם (אדר תשמ"ה) אות כא.[11]  במשקל: הכלי עם השלג העמוס: 905 גר.;מלא מים: 1936. היינו 47%. בנפח: השלג העמוס: 4 כוסות ועוד; מים: 10 כוסות. היינו44%. אכן יש להעיר מדין פת סופגנית ופת שיש בה חלל (עוקצין פ"ב מ"ח,הובא בשוע"ר סי' תפו ס"ב.​

When two or more people recite Kaddish together, they must make an effort to recite the words in unison, at the same pace. Otherwise, this causes a great deal of confusion for the congregants, who need to respond at various points during the Kaddish. If the people reciting Kaddish do not say the words in unison, and one reaches "Ve'imru Amen" (or "Berich Hu") before the other, to whom should the congregation respond? The Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1620-1674) writes that if the people reciting Kaddish reach "Ve'imru Amen" within one second of another, then the congregation may respond to whichever one they choose. This is based on the principle of "Toch Ke'deh Dibur," which allows us to ignore a period short enough to say the words "Shalom Alechem Rebbe," which is approximately one second. If two people say "Ve'imru Amen" within one second of one another, then they may be considered as having recited this together, simultaneously, and so one may respond to either. However, the Halachot Ketanot writes, if the two people say "Ve'imru Amen" more than a second apart, then the congregation answers "Amen" to them both. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules accordingly, except that in his view, if the two people recite "Ve'imru Amen" more than a second apart, then the congregation should answer "Amen" to the one who recites it first. This applies only if the two people are reciting Kaddish together in the same Minyan. If, however, a person hears Kaddish from a different Minyan while Kaddish is being recited in his Minyan, then he responds only to the Kaddish recited in his Minyan. This situation arises very often at the Kotel, where different Minyanim pray in a relatively small area, and one is thus likely to hear other Minyanim while he prays with his Minyan. If he hears Kaddish recited in a different Minyan at the same time as Kaddish is being recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears somebody else complete a Beracha just when he must respond to Kaddish, then he should respond to both the Kaddish and the Beracha, even if the Beracha ends within one second of the recitation of "Ve'imru Amen" in Kaddish. Since these are two separate recitations, one must answer "Amen" to both. If he must respond at the same time, he should say, "Amen Ve'amen," instead of "Amen Amen." This is the ruling of the Hesed La'alafim (Rav Eliezer Papo, 1785-1828). It sometimes happens that somebody arrives late for Shaharit, and he puts on his Tallit or Tefillin during the Kaddish Al Yisrael recited after "Rabbi Yishmael Omer…" The people near him might then need to respond to his Beracha over the Tallit and Tefillin at the same time they respond to Kaddish. In such a case, they should respond, "Amen Ve'amen." Summary: When two or more people recite Kaddish together, they must make an effort to recite it in unison. If it happens that one person recites Kaddish slower than the other, then the congregation must respond to both of them separately, unless the two people reach "Ve'imru Amen" within one second of each other, in which case the congregation responds to the person who said "Ve'imru Amen" first. If one hears Kaddish from a different Minyan at the same time as Kaddish is recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears someone complete a Beracha just as he must respond to Kaddish, then he answers "Amen" to each one separately, even if they end within one second of one another, in which case he responds, "Amen Ve'amen."

After discussion of the tefillin shel yad - including which arm - the Gemara turns to what is received as an impossible case: for a person with two heads, which one gets the tefillin? But if a two-headed tefillin-wearer was an impossibility, what about a first-born male infant who needed a pidyon ha-ben? Would that be 5 sela'im or 10? Will such a baby make it to the 30-day mark when a pidyon ha-ben takes place? And if not, would he still need the redemption of the ceremony with the kohen? Also, moving on to tzitzit: fringes on a minimum of the 4 corners of a garment (is that one mitzvah or 4?). What about garments with other number of corners? What about wearing tzitzit at night?

Daf Yomi Menachos 37Episode 2236Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.37a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:16 Placement of tefillin shel yad22:04 Placement of tefillin shel rosh27:08 How many tzitziyot are required42:00 Conclusion

Rav Chisda explains that if one speaks between placing the tefillin shel yad and the tefillin shel rosh, an additional blessing must be recited upon the shel rosh. From this, one can infer that if no interruption occurs, only one blessing is required. However, this poses a difficulty in light of Rabbi Yochanan's statement that there are separate blessings for the shel yad and shel rosh. Abaye and Rava resolve this conflict, yet their resolution is interpreted differently by Rashi and Rabbeinu Tam, resulting in two distinct customs. The tefillin shel yad is placed first, followed by the shel rosh. When removing them, the order is reversed: the shel rosh is removed first, then the shel yad. This specific sequence is derived from the verse in Devarim 6:8. If one dons tefillin early in the morning before the proper time has arrived, the blessing is recited the moment the obligation begins. As stated in Berakhot 9b, this occurs when it becomes light enough to recognize an acquaintance from a distance of four cubits. There are three opinions regarding how late one may wear tefillin: until sunset, until the last people leave the market, or until one goes to sleep. Two versions of Rav Nachman's ruling exist - either supporting or opposing the middle position. This ruling either aligns with or contradicts the practice of Rav Chisda and Raba bar Rav Huna, who would pray Maariv while still wearing tefillin. A challenge is raised against Raba bar Rav Huna's practice based on his own statement implying that tefillin must be removed as darkness falls. This is resolved by explaining that his statement referred specifically to Shabbat. There are two different derivations for the exemption of tefillin on Shabbat: one links it to the exemption of wearing tefillin at night, while the other does not. Is it forbidden to don tefillin at night? If so, does one transgress a positive commandment or a negative one? One should touch the tefillin while wearing them to maintain constant awareness of them. This is derived via a kal v'chomer (a fortiori argument) from the tzitz (the Kohen Gadol's forehead plate). Tefillin are worn on the left hand, as derived from various verses indicating that the word "yad" refers specifically to the left hand.

If one who is in the process of laying tefillin makes the blessing on the arm, puts the "tefillin shel yad" on, and then speaks, interrupting himself before laying the "tefillin shel rosh," what must he do? Make a new blessing? A different blessing? Is he fresh outta luck? Also, what was the timing of laying tefillin - from when until when? Plus, the parallel between the laying of tefillin at night and on Shabbat (and yom tov). Also, the significance of the "sign" that is tefillin.

Daf Yomi Menachos 36Episode 2235Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.36a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:48 Wrapping up tefillin halacha l'moshe mi'sinai10:07 The berachas on tefillin20:32 Putting on and removing tefillin22:55 Putting on tefillin before dawn26:27 Wearing tefillin at night49:11 Conclusion

More on tefillin, of course. The base of the box of the tefillin, the letter Shin on the tefillin, the black straps, among other details - are all "halakhah le-Moshe mi-Sinai" (not subject to dispute). Plus, a story about a few people who wore tefillin that did not follow the basic rules (blue wool instead of black leather, for example), and they were somehow not rebuked accepted. Also, the case of tefillin that tore. And the fact that their sanctity protects them from being used for anything else. Plus, measurements for the straps of tefillin. Also, what about God's tefillin? And the knot thereof? And what they contain?

Daf Yomi Menachos 35Episode 2234Babble on Talmud with Sruli RappsSlides: https://docs.google.com/presentation/d/1UxlYd0IzoFpxhME6xjZ7cOe99wO5f7fikG21HsNz79M/edit?usp=sharingJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.35a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 04:29 The parashiyot of the tefillin31:00 The titura of the tefillin38:24 The shin of the tefillin shel rosh51:27 Square tefillin01:02:27 The straps of the tefillin01:09:06 Conclusion

More on mezuzot and the entrances that need a mezuzah. What about a sidepost that doesn't need a mezuzah? Plus, how the mezuzah goes up on the right side. Also, tefillin! 4 passages in 4 sections of the tefillin boxes. Plus, the lettering of tefillin, and how all letters must be present, and not connect (as script connects). Plus, the derivation of "totafot" as indicating the 4 segments of tefillin.