Podcasts about Tefillin

This class examines whether Kohanim wore Tefillin and Tzitzis during their Temple service. It explores the technical challenges of "interposition" (chatzitzah), the legal status of communal garments, and the profound idea that active Divine service may supersede the need for symbolic reminders. (279 characters) https://www.torahrecordings.com/classes/by_parsha/002_shemos/008_tetzaveh/001

​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.​

The Rebbe expresses great surprise that a student had not begun wearing **Tefillin** two months before his Bar Mitzvah. He cites the explicit directive of the **Friediker Rebbe**, emphasizing that because we follow his rulings as the local authority, this practice is a binding obligation. https://www.torahrecordings.com/rebbe/igroskodesh/016/005/6082

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

Diagrams and Mekorot on Tefillin Placement - Document for Daf 37 by Simon Wolf

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

Menachos 36: Tefillin by “Dafsplaining”: daf yomi made simple

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.

Keshirat Tefillin - Document for Daf 36 by Simon Wolf

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

When should blessing(s) over Tefillin be made? • How many blessings should be made on the Shel Rosh? • What is the root transgression that could endanger a soldier: not making a required blessing or making an unnecessary blessing? • Are Tefillin worn at night? • Must the high priest regularly touch the golden plate Tzitz on his forehead?

A két tefillin közötti beszéd – mikor kell új áldás? A 36-os lap a kézre és a fejre való tefillin viszonyával kezdődik. Rav Chizda tanítja: ha valaki a kézre való tefillin felhelyezése és a fejre való felhelyezése között beszél, akkor a fejre való tefillinre újra kell áldást mondania. Ha nem beszélt közben, akkor nem mond […] A Mönáchot 36 – Napi Talmud 2234: A kézre és a fejre való tefillin bejegyzés először NapiTalmud.hu-én jelent meg.

A short insight in the source of the Machlokes, and a reason some don't put on Rabeinu Tam Tefilin today.Source Sheet: https://drive.google.com/file/d/15rsRlJ5JZGY3LSN-s6Jafqare6sgjrfM/view?usp=share_link

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.

Diagrams & Mekorot on Tefillin of Rashi & R' Tam - Document for Daf 34 by Simon Wolf

Amitai

What is the correct order of the 4 parshiyot in Tefillin?

Daf Yomi Menachos 32Episode 2231Babble on Talmud with Sruli RappsSlides: https://docs.google.com/presentation/d/1i7Ba_Vuaf1wwrdUU7qY7bCS-iI_v4MiWCDeE8BkhQiQ/edit?usp=sharingJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.32a?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 02:05 Fixing tears in a sefer Torah05:14 The column of a mezuzah11:05 The spacing of a mezuzah between parashiyot33:05 The parchment of sifrei kodesh41:45 Etching lines in sifrei kodesh47:42 Sitting on the same couch as a sefer Torah50:25 Conclusion

Amitai

Amitai

Would love to hear your feedback! Please share!

The Gemara in Masechet Shabbat (119) teaches that responding "Yeheh Shemeh Rabba" to Kaddish "with all one's strength" has the power to annul harsh decrees. According to some versions of this passage, even if a decree of seventy years of suffering was issued against a person, he can have the decree repealed by answering "Yeheh Shemeh Rabba" with all his "strength." The common understanding of this expression – "with all one's strength" – is that it refers to full Kavana (concentration). Answering to Kaddish with concentration, focusing on the meaning of the words, has the power to annul harsh decrees. People often look for effective "Segulot," especially when they are dealing with some kind of problem or crisis, or when they have an important court case or business deal. Unfortunately, they generally overlook what might be the most obvious and most well-documented "Segula" of all – responding to Kaddish with full concentration. No matter what harsh punishment has been decreed against a person, he has the opportunity to have it annulled by responding to Kaddish properly. People who talk during Kaddish need to remember that they can gain far more by concentrating during Kaddish than they do with any conversation they have with their fellow. The "return on investment" for properly concentrating during Kaddish is far greater than we could ever imagine. The Yeser Ha'ra (evil inclination), knowing the great benefits of concentrating on Kaddish, lures a person to disregard Kaddish, and to engage in conversation instead of listening and responding properly. But speaking during Kaddish – even words of Torah! – is strictly forbidden by Halacha, and by doing so, one forfeits the immense rewards that this special prayer offers, and becomes liable to punishment, Heaven forbid. The Bet Yosef brings the story of Rabbi Hama who saw Eliyahu Ha'nabi leading thousands of camels loaded with "anger and wrath," and Eliyahu said that all this anger is for those who engage in conversation during the recitation of Kaddish. And the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites the Mateh Moshe as relating that a certain Torah scholar had a student who died young, and the student appeared to him in a dream, with an unseemly mark on his forehead. The student explained that this mark was his punishment for speaking during Kaddish. One should not fold his Tallit or Tefillin, or engage in other activity, during the recitation of Kaddish, so that he can fully concentrate on the words. This applies to all the Kaddish recitations – the Kaddishim recited during the prayer service, the Kaddish recited after Torah learning, the Kaddish recited at an Arayat, and so on. Rav Yisrael Bitan cites an opinion that this applies only when one responds, "Yeheh Shemeh Rabba," though Rav Bitan disagrees, and maintains that this is forbidden even while listening to Kaddish. He adds, however, that this is forbidden only through "Da'amiran Be'alma," which is the essential Kaddish. During the remainder of Kaddish, which is a later addition to Kaddish, it is permissible to engage in other activities. If someone fell behind during the prayers, and needs to complete the previous prayer during Kaddish, he should do so only after "Da'amiran Be'alma." Until that point, he should remain silent and respond to the Kaddish. Rav Bitan cites this ruling from the Mishna Berura.

Amitai

Amitai

B"H If you want to be a free person, you need connection. Before the Jewish people even left Egypt, Hashem commanded tefillin. Not after freedom, before it. Tefillin bind the heart and the mind so Torah doesn't stay as an idea, but becomes part of who we are. We leave Mitzrayim when Torah becomes alive in us. That's real freedom. #Tefillin #Torah #Judaism #Freedom #Parsha 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!

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

Yevamos 15b: Tefillin on Chol HaMoed and Lo Sisgodidu

If a boy in the synagogue claims that he has reached the age of Bar-Misva, the others should not rely on this claim to count him toward a Minyan, or to allow him to serve as Hazzan. He can be counted only if his father testifies that he reached the age of thirteen, or if somebody testifies that this boy's father said this about the boy. The boy's testimony about his age should not be accepted. Even if he is wearing Tefillin, this does not prove that he is already a Bar-Misva, for many communities have the custom that boys begin wearing Tefillin at some point before becoming Bar-Misva. If, however, this boy is needed for the Minyan, and without him the Minyan will be lost, then his claim may be trusted with respect to his inclusion in a Minyan. Even in such a case, however, he should not be allowed to serve as Hazzan. This is the ruling of Hacham Ovadia Yosef, though others disagreed. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) contended that the child may be trusted because he is unlikely to lie, given the possibility of verifying his claim. A person can be assumed to tell the truth about something which is easily verifiable, as he fears being viewed as a dishonest person. Hence, in Rav Shlomo Zalman's view, the boy can be assumed to be telling the truth. In any event, we follow Hacham Ovadia's position, and thus a boy cannot be assumed to be a Bar-Misva based solely on his claim, unless there is no Minyan without him.

If a boy in the synagogue claims that he has reached the age of Bar-Misva, the others should not rely on this claim to count him toward a Minyan, or to allow him to serve as Hazzan. He can be counted only if his father testifies that he reached the age of thirteen, or if somebody testifies that this boy's father said this about the boy. The boy's testimony about his age should not be accepted. Even if he is wearing Tefillin, this does not prove that he is already a Bar-Misva, for many communities have the custom that boys begin wearing Tefillin at some point before becoming Bar-Misva. If, however, this boy is needed for the Minyan, and without him the Minyan will be lost, then his claim may be trusted with respect to his inclusion in a Minyan. Even in such a case, however, he should not be allowed to serve as Hazzan. This is the ruling of Hacham Ovadia Yosef, though others disagreed. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) contended that the child may be trusted because he is unlikely to lie, given the possibility of verifying his claim. A person can be assumed to tell the truth about something which is easily verifiable, as he fears being viewed as a dishonest person. Hence, in Rav Shlomo Zalman's view, the boy can be assumed to be telling the truth. In any event, we follow Hacham Ovadia's position, and thus a boy cannot be assumed to be a Bar-Misva based solely on his claim, unless there is no Minyan without him.

​1)      Someone travelling abroad during Chanukah stops at the Ohel on his way to JFK. Is there any value in him lighting Menorah at the Ohel?[1]2)      A boy who turns Barmitzva during Chanuka, can he light Menora before nightfall?[2]3)      I said a brocho over a dairy knish and then realized that I'm fleishik. Should I eat a drop of knish? What if it's within an hour from when I ate meat?[3]4)      I have to begin Shacharis very early, which presents a problem this time of the year with donning Tallis & Tefillin tooearly. Can I choose to put on T&T early and leave the brocho until after Yishtabach, or should I delay donning T&T until then?[4]5)      May I purchase non-kosher food as a gift for a non-Jew?[5]6)      Are ‘seasonal gifts' kosher?[6]7)      Does a day trip from UK to Ireland warrant Birkas haGomel?[7]8)      May one wear ear-plugs on Shabbos to protect from himself from the cold?[8]9)      Burnt Challah was left in the oven while tonight's supper was cooking:[9]10)  I toivelled a new knife. I later realized that the plastic has a clear plastic layer, as in wrapping. Is that tevila valid?[10]To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] בנטעיגבריאל – חנוכה פי"א ס"ה מתיר – במקום קושי – להדליק בבית שהוא אוכל שם,אע"פ שאינו ביתו. וראה נתיבים בשדה השליחות ח"ב פי"ד הע' 14.[2] נטעיגבריאל – חנוכה פ"ג ס"כ מתיר, כיון שעשה המוטל עליו בשעתו. במשנ"במהדורת דרשו (סי' רלה הע' 13) נוטה לומר שיכול להתפלל מעריב מבעוד יום. וראהלקו"ש חי"ז ע' 70 – שחייב הקטן להתכונן לזמן חיובו. במילא פעולתו אזמועילה לו.[3] בס' פסקיםותשובות (יו"ד סי' פט:ה) מתיר לאחר שעה לאכול שיעור לברכה אחרונה. אבל תוךשעה, יש אוסרים ויש מתירים ע"י קינוח. ולאכול מאכל פרווה – שהיה בדעתו לאכולגם אותו: לאדה"ז, דוקא אם היה בפניו; למשנ"ב, גם לא היה בפניו. [4] בעוד לילה יש איסור להניח תפילין – מחשש שינה,כמבואר בשוע"ר סי' ל. לכן יניח בין ישתבח ליוצר (לקט הקמח החדש סי' נח:יח).אבל הש"ץ נ"ל שילבש קודם ישתבח וגם יברך אז. כי אח"כ אינו יכוללהפסיק.[5] בשו"עיו"דסי' קיז ס"א מבחין בין איסור דאורייתא או דרבנן. ברמ"א אוסר לקנות איסורתורה להאכיל לפועליו. אך יש מתירים.[6] בשו"ע שם סי' קיזס"ה אוסר. ברמ"א שם סי"ב מקיל היכא דלא אפשר. [7] בפסקי תשובות סי' ריט הע' 13 הביא שלא לברך עלהנסיעה מבריטני' לצרפת. אכן אנו נהגנו לברך מעולם. וכל שכן על הנסיעה לאירלנד,שהוא כ-8 שעות באני'.ביאורלמה נסיעה מעל הים מברך הגומל (ספר המנהגים ע' 24) והטס על מדבר אינו מברך.[8] בשו"ת [9] ברמ"א יו"ד סו"ס שכב כתוב שנהגולהשליך החלה לתנור טרם האפי'. ואפילו אם נאפו יחד לא נאסר הפת, כי החלה הוא כחוש(ס' חלה כהלכה ע' כו ב'שיח הארץ', על יסוד שוע"ר סי' תמז ס"טומשנ"ב סי' תסא סקכ"ב, דפת דינה ככחוש..[10]בדרכי תשובה יו"ד סי' קכ אות צומביא לחומרא בשם הרב מבוטשאטש. והוא בסוף ספרו 'אמרות טהורות' על דיני טבילת-טהרה.​

One may answer "Amen" to a Beracha that he hears while reciting Pesukeh De'zimra in the morning. Thus, for example, if one finished reciting Baruch She'amar – the introductory blessing to Pesukeh De'zimra – and then hears the Hazzan conclude Baruch She'amar ("Baruch Ata Hashem Melech Mehulal Be'tishbahot"), he answers "Amen." For that matter, if one hears the person next to him conclude Baruch She'amar after he had finished the blessing, then he answers "Amen." This applies to any Beracha, such as if a person hears someone who had arrived late reciting the Beracha over the Tallit of Tefillin. However, a number of Poskim (including the Ben Ish Hai and Hesed La'alafim) maintain that one may not answer "Amen" to a Beracha after he concluded Baruch She'amar unless he had proceeded to Mizmor Le'toda, the first chapter recited after Baruch She'amar. After all, Baruch She'amar is, as mentioned, the introductory blessing to Pesukeh De'zimra. Seemingly, then, just as one may not make any interruption after reciting a blessing over food before eating some of the food, one must likewise proceed immediately to Pesukeh De'zimra after reciting Baruch She'amar, without any interruption. Hacham Ovadia Yosef disagrees with this position, and maintains that one may answer "Amen" to a Beracha he hears after Baruch She'amar even before he began reciting Mizmor Le'toda. He concedes, however, that one should certainly try not to pause between the end of Baruch She'amar and Mizmor Le'toda so that no such interruption will be necessary. If one recites Baruch She'amar together with the Hazzan, and he concludes the blessing with the Hazzan, then he does answer "Amen" to the Hazzan's blessing, as this would give the appearance of answering "Amen" to his own Beracha, which is not permitted. This is true generally, as well – whenever one hears somebody finish a Beracha just as he finishes a Beracha, he does not answer "Amen," so as not to give the impression that he answers "Amen" to his own blessing. It is worth emphasizing in this context that Halacha forbids speaking after the recitation of Baruch She'amar, through the end of the Amida. Actually, as speaking is forbidden between the Amida and "Ana" and "Le'David," one may not talk at all until the end of those prayers. For matters involving a Misva, one may speak after Yishtabah, before beginning the Beracha of "Yoser Or." But general conversation is strictly forbidden from Baruch She'amar until after "Ana" and "Le'David." Certainly, this is a difficult Halacha for many to observe. We are a social community, and socializing and friendly conversation is undoubtedly something that we strongly encourage. In fact, for many, seeing friends is a motivation to come to the synagogue, and there is nothing wrong with that. Nevertheless, our primary reason for coming must be to pray properly, to spend time focusing on our relationship with Hashem through Tefilla. We must therefore delay our conversations until after the prayer service, and give the Tefilla and attention and respect that it deserves and that Halacha requires. Summary: One may not speak from Baruch She'amar through the end of "Ana Le'David" after the Amida. If one hears a Beracha while he recites Pesukeh De'zimra, he may answer "Amen." If one recites Baruch She'amar with the Hazzan, and ends the blessing at the same time as the Hazzan, then he does not answer "Amen." If, however, he completed Baruch She'amar before the Hazzan, then he answers "Amen." This applies even if he had yet to begin Mizmor Le'toda, but preferably one should recite Mizmor Le'toda immediately after completing Baruch She'amar, without any pause.