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เนื้อหาจัดทำโดย Torah Learning Resources. and Rabbi Eli J. Mansour เนื้อหาพอดแคสต์ทั้งหมด รวมถึงตอน กราฟิก และคำอธิบายพอดแคสต์ได้รับการอัปโหลดและจัดหาให้โดยตรงจาก Torah Learning Resources. and Rabbi Eli J. Mansour หรือพันธมิตรแพลตฟอร์มพอดแคสต์ของพวกเขา หากคุณเชื่อว่ามีบุคคลอื่นใช้งานที่มีลิขสิทธิ์ของคุณโดยไม่ได้รับอนุญาต คุณสามารถปฏิบัติตามขั้นตอนที่แสดงไว้ที่นี่ https://th.player.fm/legal
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Squid Game is back, and so is Player 456. In the gripping Season 2 premiere, Player 456 returns with a vengeance, leading a covert manhunt for the Recruiter. Hosts Phil Yu and Kiera Please dive into Gi-hun’s transformation from victim to vigilante, the Recruiter’s twisted philosophy on fairness, and the dark experiments that continue to haunt the Squid Game. Plus, we touch on the new characters, the enduring trauma of old ones, and Phil and Kiera go head-to-head in a game of Ddakjji. Finally, our resident mortician, Lauren Bowser is back to drop more truth bombs on all things death. SPOILER ALERT! Make sure you watch Squid Game Season 2 Episode 1 before listening on. Let the new games begin! IG - @SquidGameNetflix X (f.k.a. Twitter) - @SquidGame Check out more from Phil Yu @angryasianman , Kiera Please @kieraplease and Lauren Bowser @thebitchinmortician on IG Listen to more from Netflix Podcasts . Squid Game: The Official Podcast is produced by Netflix and The Mash-Up Americans.…
Hanukah- The Shamash
Manage episode 456094327 series 2882849
เนื้อหาจัดทำโดย Torah Learning Resources. and Rabbi Eli J. Mansour เนื้อหาพอดแคสต์ทั้งหมด รวมถึงตอน กราฟิก และคำอธิบายพอดแคสต์ได้รับการอัปโหลดและจัดหาให้โดยตรงจาก Torah Learning Resources. and Rabbi Eli J. Mansour หรือพันธมิตรแพลตฟอร์มพอดแคสต์ของพวกเขา หากคุณเชื่อว่ามีบุคคลอื่นใช้งานที่มีลิขสิทธิ์ของคุณโดยไม่ได้รับอนุญาต คุณสามารถปฏิบัติตามขั้นตอนที่แสดงไว้ที่นี่ https://th.player.fm/legal
The Shulhan Aruch rules (671:5) that one must light an additional candle, called a Shamash, alongside the other Hanukah candles. This insures that any benefit one may receive from the light of the Menorah, in essence, is derived only from that extra candle, and it is therefore permitted. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Kab HaYashar who holds that even the Shamash may not be benefitted from. Hacham Ovadia adamantly rejects this and explains that the entire purpose of the Shamash is to benefit from its light. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings Rashi's explanation that a Shamash is lit for a "HeKera"-to distinguish. That is, it is designed to demonstrate that the candles are lit for the Misva, and the other candle, the Shamash, is for light. Even if he does not need to use the light of a candle, he must show that he has other options if the need would arise. Accordingly, he continues, since the Menorah is no longer lit on the table, but rather by the windows or doors, it is clear that the lighting is for the Misva. Therefore, technically, there would be no need for the Shamash. All the more so today, the use of electric lights shows that the Hanukah lights are only for the Misva and not for light. Nevertheless, he concludes that the prevalent custom is that everyone lights an additional candle. There is a significant difference between the way Ashkenazim and Sepharadim use the Shamash. The Ashkenazim use the Shamash to light the other candles, and since it is used to serve the other candles, it is clearly not one of the Hanukah lights. Sepharadim, on the other hand, use candles to light the Shamash, and therefore it is not evident that the Shamash is not one the Hanukah candles. Therefore, one should put the Shamash higher, lower or off to the side of the other candles to show that the Shamash is not part of the Hanukah candles. The Be'ur Halacha (Siman 673) points out another difference between the Sepharadim and the Ashkenazim. According to the Sepharadim, even though the Shamash is lit, one may not benefit from the candles; he may only use the light of the Shamash. Per the Ashkenazim, the Rama rules that through the lighting of the Shamash, all the candles become permitted to benefit from. In any event, it is best to refrain from benefiting from the Menorah. Benefit refers to practical uses such as reading and counting money, but it is permitted to gaze at the candle to derive aesthetic pleasure. SUMMARY One must light a Shamash, even if he has electric lights. One should refrain from benefiting from the Menorah but may benefit from the Shamash. The Shamash should be placed in a different position than the rest of the candles.
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73 ตอน
Manage episode 456094327 series 2882849
เนื้อหาจัดทำโดย Torah Learning Resources. and Rabbi Eli J. Mansour เนื้อหาพอดแคสต์ทั้งหมด รวมถึงตอน กราฟิก และคำอธิบายพอดแคสต์ได้รับการอัปโหลดและจัดหาให้โดยตรงจาก Torah Learning Resources. and Rabbi Eli J. Mansour หรือพันธมิตรแพลตฟอร์มพอดแคสต์ของพวกเขา หากคุณเชื่อว่ามีบุคคลอื่นใช้งานที่มีลิขสิทธิ์ของคุณโดยไม่ได้รับอนุญาต คุณสามารถปฏิบัติตามขั้นตอนที่แสดงไว้ที่นี่ https://th.player.fm/legal
The Shulhan Aruch rules (671:5) that one must light an additional candle, called a Shamash, alongside the other Hanukah candles. This insures that any benefit one may receive from the light of the Menorah, in essence, is derived only from that extra candle, and it is therefore permitted. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Kab HaYashar who holds that even the Shamash may not be benefitted from. Hacham Ovadia adamantly rejects this and explains that the entire purpose of the Shamash is to benefit from its light. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings Rashi's explanation that a Shamash is lit for a "HeKera"-to distinguish. That is, it is designed to demonstrate that the candles are lit for the Misva, and the other candle, the Shamash, is for light. Even if he does not need to use the light of a candle, he must show that he has other options if the need would arise. Accordingly, he continues, since the Menorah is no longer lit on the table, but rather by the windows or doors, it is clear that the lighting is for the Misva. Therefore, technically, there would be no need for the Shamash. All the more so today, the use of electric lights shows that the Hanukah lights are only for the Misva and not for light. Nevertheless, he concludes that the prevalent custom is that everyone lights an additional candle. There is a significant difference between the way Ashkenazim and Sepharadim use the Shamash. The Ashkenazim use the Shamash to light the other candles, and since it is used to serve the other candles, it is clearly not one of the Hanukah lights. Sepharadim, on the other hand, use candles to light the Shamash, and therefore it is not evident that the Shamash is not one the Hanukah candles. Therefore, one should put the Shamash higher, lower or off to the side of the other candles to show that the Shamash is not part of the Hanukah candles. The Be'ur Halacha (Siman 673) points out another difference between the Sepharadim and the Ashkenazim. According to the Sepharadim, even though the Shamash is lit, one may not benefit from the candles; he may only use the light of the Shamash. Per the Ashkenazim, the Rama rules that through the lighting of the Shamash, all the candles become permitted to benefit from. In any event, it is best to refrain from benefiting from the Menorah. Benefit refers to practical uses such as reading and counting money, but it is permitted to gaze at the candle to derive aesthetic pleasure. SUMMARY One must light a Shamash, even if he has electric lights. One should refrain from benefiting from the Menorah but may benefit from the Shamash. The Shamash should be placed in a different position than the rest of the candles.
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73 ตอน
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Misva of lighting the menorah begins fifteen minutes after sunset for one half hour. Yet, on Friday night, we light 20-40 minutes before sunset to avoid the problem of chilul Shabbat. Even though it is not yet the time for the misva, we still light with a beracha. The Bach (Bayit Hadash, responsa by R. Yoel Sirkes, 1561-1640) marshals this precedent as a proof to his ruling with regard to the misva of Pidyon Haben. He was dealing with a case in which somebody did a Pidyon Haben by giving the Kohen the money one day early, stipulating that the actual Pidyon should not be activated until the next day, which is the proper time for the misva. The Bach ruled that it is permitted to do so. Moreover, one can even recite the beracha when giving the money even though the actual fulfillment of the mitzva is delayed until tomorrow. He bases this ruling on the Halacha that one recites a beracha on Ner Chanukah on Friday afternoon even though the actual misva does not take place until evening. Many authorities question this analogy between the case of Pidyon Haben and nerot Hanukah. The Yeshuat Yaakov (Halachic work by R. Yaakov Meshulam Ornstein, Poland 1775-1839) distinguishes between the cases by saying that when we light Chanukah candles on Friday afternoon, it is not considered lighting before the time of the misva. The original, "Lechatehila" institution of the Hachamim was to light early on Friday. Since there will always be at least one Erev Shabbat during the course of the eight day holiday, the Hachamim took this into consideration and instituted that the proper time for lighting on Friday is earlier than the rest of the week. Therefore, one can light before sunset and say a beracha. On the other hand, in the case of Pidyon Haben, the misva is only the next day. How can one say a beracha of "vitzivanu," when the time has not yet arrived? In addition, the Maharai points out that the Bach himself says that in the case of Chanukah, late afternoon after Plag HaMincha is already actually a proper time for lighting all days of Chanukah. Since one can pray Arbit, according to some opinions it is already considered night. Therefore, one can light before sunset with a beracha; whereas with regard to Pidyon Haben, the day before is not yet the time. Thus, the connection between nerot Hanukah and Pidyon Haben is broken. We can derive a practical Halacha from this discussion. In general, the Halacha is "Kavta, ein zakuk la," i.e. if the Chanukah candles were set up properly and lit, one does not have to rekindle them in the event that they were extinguished immediately after lighting. The question is does this Halacha of "Kavta ein zakuk la" apply also to lighting on Friday afternoon. One could argue that since we light early on Friday, the misva has not even been started and one is required to rekindle the candles. However, according to the previous discussion that Friday afternoon after Plag HaMincha is the Lechatehila time, the Halacha of "Kavta" would apply here as well. Just like on the other days, one does not have to relight a menorah that was lit at the proper time, so too, on Friday. This is the basis for Maran's ruling in Siman 674:2 that even on Erev Shabbat, "Kavta ein zakuk la." However, Hacham Ovadia writes (Hazon Ovadia, Chanukah p. 110) even though one has fulfilled his obligation if the candles blew out, nonetheless, if a person does go back and relight them "Tavo alav Beracha", it is praiseworthy. Of course, if one does relight, he should not repeat the beracha and he should make sure that he still has time before Shabbat and Minha. SUMMARY 1. If the candles of the menorah were extinguished immediately after lighting, one does not have to rekindle them. 2. This applies even on Friday afternoon, when one lights early. However, it is preferable to go back and light when possible.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Halacha discusses how a guest should fulfil the Misva of Hanukah lighting in his host's home. In general, the guest should participate in the cost of the wicks and oil of his host by giving him a coin and thereby become a partner in his lighting. The most common case today is when married children spend a few days in their parent's home during Hanukah. Is this also considered a classic case of a guest, in which they must share the expense of their parent's Menorah lighting. Hacham Ovadia rules that since the children are being hosted in every aspect- sleeping, eating etc. they are not considered guest, but rather members of the family. Therefore, they do not have to make a monetary arrangement with the head of the household. Hacham Bension concurs with this, based on the opinion of the GInat Veradim (Rabbi Avraham Ha-Levi, Egypt) who holds that the Halacha of a guest applies only to instances in which the guest is paying for his room and board; that is why he must also pay for participating in the Hanukah light. Nevertheless, Hacham Bension holds that it is praiseworthy to take the stricter opinions into account and give the host a coin to participate. If the guests are a family, it is sufficient that just the father gives money to participate in the Misva. If he would light for himself, everyone else would be subsumed under him, so too they are included in his monetary participation. It is not necessary for the head of the household to add extra oil on behalf of the guests who gave him money, although the Mishna Berura cites opinions that do require it, and that is also the opinion of the Kaf HaHaim (Yaakob Haim Sofer, 1870-1939 Jerusalem). In any event, the money given only designates a small portion of the oil for the guest. He is not buying the entire cup, or even half of it. SUMMARY Married children visiting their parents on Hanukah are not required to give them money to participate in the lighting, although it is praiseworthy to do so.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
If one forgot to inset "Al Hanisim" in the Amidah, he does not have to repeat the Amidah. However, if he remembers before the completion of the Amidah, he should insert it after "Yeh'Yu L'Rason," before "Oseh Shalom." This applies even if he remembered after saying "Baruch Atah Hashem," before concluding "Ha'tov Shimcha." He should not quickly conclude "Lamdeni Hukeha," but should finish the Beracha and insert "Al Hanisim" before Oseh Shalom. There is a disagreement as to how to formulate the "Al Hanisim" at that point. Everyone agrees that if he forgot "Al Hanisim" in the Birkat Hamazon, he does not repeat Birkat Hamazon and should insert it as a "HaRahaman" prayer in the "HaRahaman section, as brought by the Rema in Siman 682. The Mishna Berura there teaches that the same is true in the Amidah-it should be inserted in the form of a supplication. However, the Ben Ish Hai in Hilchot Purim rules that it should be recited in its original form-"Al Hanisim…" If one began a meal at the end of the last day of Hanukah and concluded it after nightfall, according to Maran, he should say "Al Hanisim." It is no different than Birkat Hamazon on Mosa'eh Shabbat, Mosa'eh Yom Tob or Mosa'eh Rosh Hodesh, in which the Birkat Hamazon is defined by the beginning of the meal. Although the Ben Ish Hai understood that this is not the case on Hanukah and Purim, The Minhag of Yerushalayim, Hacham Atiya, Hacham Ovadia and Hacham Bension all agree that one should say "Al Hanisim" after nightfall, preferably if he ate a Kezayit before sunset. In Birkat Hamazon, the word "Migdol" supplants "Magdil" on a day on which there is Musaf. Although Hanukah and Purim do not have Musaf, the Ben Ish Hai rules that on Purim "Migdol" is said, because there is a special "He'arah" (spiritual illumination) on that day. Nevertheless, that would only apply to Purim, whereas on Hanukah the "He'arah" is only during the candle lighting, and therefore "Magdil" is said. The full Hallel is recited all eight days. The Pele Yoes and others emphasize that since the Hallel was one of the primary institutions of Hanukah it should be recited slowly with melody and intent. Even on Pesah, the full Hallel is not recited all eight days. This indicates the magnitude of the Misva of Hallel on Hanukah. The Rambam indicates that women are not obligated to say the Hallel, and although they can recite it, they may not say a Beracha. SUMMARY If one remembered to say "Al Hanisim" after the proper place: In Birkat Hamazon, he should insert it as a "HaRahaman" in the "HaRahaman" section, and in the Amidah, he should insert it before "Oseh Shalom" in its original form. If one started a meal at the end of Hanukah, he should recite "Al Hanisim," in the Birkat Hamazon, even if he concluded after nightfall. In Birkat Hamazon, "Magdil" is said, not "Migdol." Women who chose to say Hallel do not recite the Beracha.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
On the first night of Hanukah, we recite three Berachot over the candle lighting: "Le'hadlik Ner Hanukah"; "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh"; "She'hehiyanu." Our community follows the custom to recite as the text of the first Beracha, "Le'hadlik Ner Hanukah." Although the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that one should recite, "Le'hadlik Ner Shel Hanukah," adding the word "Shel," and some of the prayer books from Halab follow that opinion, our custom is in accordance with the view of the Shulhan Aruch and the Arizal (Rav Yishak Luria of Safed, 1534-1572) to omit the word "Shel" and recite, "Le'hadlik Ner Hanukah." This was also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The second Beracha, as mentioned, is the blessing of "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh," in which we give praise to G-d "who performed miracles for our forefathers, in those days, at this time." The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) explained that the phrase "Ba'yamim Ha'hem Ba'zman Ha'zeh" refers to the two miracles which we celebrate on Hanukah – the victory over the Greeks, and the small amount of oil which burned for eight days. The miracle of the oil occurred on the eight days of Hanukah – starting on the 25th of Kislev – and thus when we speak of the miracles performed "Ba'zman Ha'zeh," during this time, we refer to the miracle of the oil. But when we mention the miracles which occurred "Ba'yamim Ha'hem" – "in those days," we refer to the victory over the Greeks, which took place before the days of Hanukah. If a person forgot to recite the Berachot before lighting the candles, he may recite the Berachot after he began lighting, as long as he still has more candles to light. Even though the strict obligation of Hanukah candles requires the lighting of just a single candle, and the others are lit merely as a "Hiddur" (enhancement of the Misva), nevertheless, since the other candles are part of the Misva, one is not considered to have completed the Misva as long as there are more candles to light. Therefore, even after lighting one candle or several candles, the Berachot can still be recited if there are more candles to light. This is the ruling of Hacham Ovadia Yosef and of the Ben Ish Hai. If one realized his mistake only after lighting all the candles, he can no longer recite the Beracha of "Le'hadlik Ner Hanukah," since the Misva has already been fulfilled. He should, however, recite the Beracha of "She'asa Nissim," which (as we will see later) is relevant even to the viewing of Hanukah candles, and is not linked specifically to the act of kindling. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes (676:4) that one begins reciting "Ha'nerot Halalu" immediately after lighting the first candle. This means that after the first night, "Ha'nerot Halalu" is recited while one kindles the remaining candles. Others Poskim, however, maintain that one should begin reciting this prayer only after he completes the lighting of all the Hanukah candles. The work Derech Eretz, which documents the practices of the Jewish community of Halab (Aleppo, Syria), writes that different practices existed in this regard. It appears that there was no formally accepted custom as to when precisely the recitation of "Ha'nerot Halalu" should begin. Different texts of "Ha'nerot Halalu" exist. According to the Ben Ish Hai, and according to Kabbalistic tradition, it is proper to recite the text which consists of precisely 36 words, which correspond to the 36 candles lit over the course of the eight days of Hanukah (1+2+3+4+5+6+7+8). Some Siddurim have this text, but others do not, and it appears that the community in Halab did not make a point of reciting specifically this text. Regardless, it is preferable to recite this text, in accordance with the teachings of Kabbalah. Incidentally, the Mishna Berura observes that both the word "Ha'nerot" and the word "Halalu" has four letters, and they thus allude to the eight nights of Hanukah. If a person is away from home on one of the nights of Hanukah, and, for whatever reason, he has nobody lighting for him at home, such that he will neither be lighting nor have somebody light for him, he recites the Beracha of "She'asa Nissim" upon seeing Hanukah candles lit by somebody else. This is the ruling of the Shulhan Aruch (Orah Haim 676). If this happens on the first night of Hanukah, then he also recites the Beracha of "She'hehiyanu." However, Hacham Ovadia Yosef and Hacham Bension Abba Shaul (Israel, 1924-1998) note that this requirement to recite a Beracha over seeing the candles applies only if one sees the candles within a half-hour of when they were lit. If a person in this situation saw the candles later, then he does not recite a Beracha, even though he will not be lighting or have anybody lighting for him at home. Summary: The custom in the Syrian Jewish community to recite "Le'hadlik Ner Hanukah" as the first Beracha over the Hanukah candle lighting, as opposed to "Le'hadlik Ner Shel Hanukah." One who forgot to recite the Berachot before lighting, may recite them if he realized his mistake before he completed lighting all the candles. If he realized his mistake only after lighting all the candles, he recites only "She'asa Nissim." Some begin reciting "Ha'nerot Halalu" after lighting the first candle, whereas others wait until all the candles are lit. It is preferable to recite the text of "Ha'nerot Halalu" which consists of 36 words. One who is away from home on a night of Hanukah and will neither be lighting nor have somebody light for him, recites the Beracha of "She'asa Nissim" (and, on the first night, "She'hehiyanu") if he sees Hanukah candles within a half-hour of their having been lit.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Shulhan Aruch, in Orah Haim (672), writes that the proper time for lighting the Hanukah candles is the "end of sunset," or Set Ha'kochavim – nightfall (listen to audio recording for precise citation). Practically speaking, this means that one should light the Hanukah candles fifteen minutes after sundown. One should make an effort to light the candles no earlier or later than this time. If one cannot light the Hanukah candles at the preferred time, he may light them later during the night. The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) was of the opinion that a person who returns home late at night lights the Hanukah candles without the Berachot, unless there is somebody else awake in the home who sees the lighting. Otherwise, according to the Magen Abraham, the Berachot are not recited, since there is no Pirsum Ha'nes (publicizing of a miracle) in such a situation. Other authorities, however, including Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939) and Rav Shlomo Zalman Auerbach (Israel, 1910-1995), in Shalmeh Mo'ed (p. 218), disagreed. In their view, one may recite the Berachot over the candle lighting even if nobody else witnesses the lighting. This is the view accepted by Hacham Ovadia Yosef. Preferably, however, one should wake up one or two members of his household so they can witness the lighting. Many people are unable to light the Hanukah candles at the preferred time because of professional obligations, and therefore end up lighting later, when they return home from work. However, people who must light the candles later for work-related reasons must ensure to light at the proper time on Sundays, or other days when they are not at work. Even if somebody must light later at night on workdays, he must make a point of lighting at the proper time whenever this is possible. It should be noted that the practice in most Yeshivot and Kollelim is that the students leave when the time for candle lighting arrives so they can return home and light at the proper time, and they then return to the Yeshiva or Kollel to resume their studies. One is obligated to place enough oil in the lamp to sustain the flame for at least a half-hour. There is a custom that was famously observed by the Brisker Rav (Rav Yishak Zev Soloveitchik of Brisk, 1889-1960) to add a larger amount of oil to the Hanukah lamps, so that they continue burning late into the night. The Brisker Rav felt that since nowadays there are people walking about outside even until the late hours, it is proper to have the Hanukah candles burn until the late hours of the night to publicize the miracle. However, even he conceded that this is not required according to the strict Halacha, which requires simply providing enough oil for the candles to burn for a half-hour. It is forbidden to begin eating a "Se'udat Keva" ("established meal") before one lights the Hanukah candles. The prohibition begins a half-hour before the preferred time for lighting (assuming one plans on lighting at the preferred time). Thus, for example, if sundown occurs at 4:30 PM, such that the preferred time for lighting is 4:45, it would be forbidden to begin eating a meal from 4:15. A "Se'udat Keva" for the purposes of this Halacha refers to a quantity of a Kabesa (approx. 2 oz.) or more of bread. It is thus permissible to eat a small snack or have a drink before lighting the Hanukah candles, but it would be forbidden to eat a slice of pizza, for example. Halacha also forbids studying Torah before lighting the Hanukah candles. This prohibition, however, begins only once the time for candle lighting arrives; one may learn Torah within a half-hour before the time for candle lighting. Summary: One should endeavor to light the Hanukah candles fifteen minutes after sundown; if this is not possible, one may light later during the night. One must supply enough oil to sustain the flame for a half-hour, though some have the custom to add larger amounts of oil. One should not begin eating a meal within a half-hour before the time for lighting Hanukah candles until he lights, and one should not learn Torah once the time for candle lighting arrives, until he lights.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Misva of the Hanukah candles, as we know, is Pirsumeh Nisa – to publicize the Hanukah miracle. And therefore the candles are generally positioned (by those who light indoors; some people light outdoors) near the window facing the street, in order to publicize the miracle. The question arises as to whether one who lives on a high floor in an apartment building should also light by the window. The halachic sources mention that people in the street do not normally look at heights greater than 20 Amot, and thus it would seem that if one lives in an apartment that is higher than 20 Amot, he does not achieve anything by lighting by the window. On the other hand, one could argue that he should light by the window because the candles will then be visible by those in neighboring buildings who will see the candles through their window. Rav Yosef Shalom Elyashiv (1910-2012) reportedly ruled that the obligation of Pirsumeh Nisa requires displaying the candles to people in the public domain, not to neighboring buildings, and thus one does not achieve this goal by lighting by the window in such a case. Instead, one should light by the doorway to his apartment, opposite the Mezuzah. This is also the ruling of Hacham Ovadia Yosef, as codified in Yalkut Yosef (English edition, p. 81; listen to audio recording for precise citation). Summary: If one lives an apartment over 20 Amot from the ground, he should not light the Hanukah candles by the window, and should instead light them in the doorway to his apartment.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The custom is to light the Menorah in the Bet Knesset with Berachot. On Friday, it is lit, before Minha, once a Minyan is present. On Mosa'eh Shabbat it is lit during Arbit before the Kaddish Titkabal, before people rush home. This custom was not recorded in the Gemara, but it was accepted by the Shulhan Aruch. The question is whether a Menorah should be lit also at public gatherings, such as parties, restaurants and conferences, outside of a Bet Knesset. Hacham Bension was very strict on this matter. He reasoned that even lighting in a Bet Knesset with a Beracha is a Hidush, and therefore it should not be expanded upon to other contexts. On the other hand, Hacham Ovadia was more lenient. He ruled that the Bet Knesset is only an example of a public gathering, but the custom could be applied to other venues as well. This is especially applicable if some people at the event will not be lighting on their own at home. It can be assumed that at a wedding with hundreds of people, some people will not be lighting at home. In addition, he rules (Yalkut Yosef English Edition) that a Menorah may be lit at a Minyan not taking place in a Bet Knesset, such as a Minha/Arbit Minyan in an office. In this disagreement between Hacham Bension and Hacham Ovadia, one may rely on Hacham Ovadia. SUMMARY One may light a Menorah with Berachot at public gatherings, if there are people there who may not light on their own. Similarly, a Menorah may be lit at a Minyan in an office.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Shulhan Aruch rules (671:5) that one must light an additional candle, called a Shamash, alongside the other Hanukah candles. This insures that any benefit one may receive from the light of the Menorah, in essence, is derived only from that extra candle, and it is therefore permitted. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Kab HaYashar who holds that even the Shamash may not be benefitted from. Hacham Ovadia adamantly rejects this and explains that the entire purpose of the Shamash is to benefit from its light. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings Rashi's explanation that a Shamash is lit for a "HeKera"-to distinguish. That is, it is designed to demonstrate that the candles are lit for the Misva, and the other candle, the Shamash, is for light. Even if he does not need to use the light of a candle, he must show that he has other options if the need would arise. Accordingly, he continues, since the Menorah is no longer lit on the table, but rather by the windows or doors, it is clear that the lighting is for the Misva. Therefore, technically, there would be no need for the Shamash. All the more so today, the use of electric lights shows that the Hanukah lights are only for the Misva and not for light. Nevertheless, he concludes that the prevalent custom is that everyone lights an additional candle. There is a significant difference between the way Ashkenazim and Sepharadim use the Shamash. The Ashkenazim use the Shamash to light the other candles, and since it is used to serve the other candles, it is clearly not one of the Hanukah lights. Sepharadim, on the other hand, use candles to light the Shamash, and therefore it is not evident that the Shamash is not one the Hanukah candles. Therefore, one should put the Shamash higher, lower or off to the side of the other candles to show that the Shamash is not part of the Hanukah candles. The Be'ur Halacha (Siman 673) points out another difference between the Sepharadim and the Ashkenazim. According to the Sepharadim, even though the Shamash is lit, one may not benefit from the candles; he may only use the light of the Shamash. Per the Ashkenazim, the Rama rules that through the lighting of the Shamash, all the candles become permitted to benefit from. In any event, it is best to refrain from benefiting from the Menorah. Benefit refers to practical uses such as reading and counting money, but it is permitted to gaze at the candle to derive aesthetic pleasure. SUMMARY One must light a Shamash, even if he has electric lights. One should refrain from benefiting from the Menorah but may benefit from the Shamash. The Shamash should be placed in a different position than the rest of the candles.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The preferred way to light on Chanukah is with olive oil, because it was used in the Bet Hamikdash. Today, we find some olive oils made expressly for lighting, labeled "Not fit for human consumption." Is it permissible to light with these oils? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses a certain olive oil that is too bitter to eat. He rules that it is still fit for the misva, as long as there is no ruach tuma on it; e.g. it wasn't left under a bed. Rav Haim Kanievsky, as quoted by Rav Nissim Korelitz, ruled that the oil labeled "not fit for human consumption" is no different from the bitter oil permitted by the Ben Ish Hai. Although, one could distinguish between the two and say that, technically, the bitter oil is edible; people just avoid it because of its taste. On the other hand, the other oil is very acidic and would be dangerous for anyone to eat it. However, they don't make that distinction. Rav Eliashiv zt"l (Ashrei Ish p. 239), ruled that it is clearly better to use edible olive oil for the misva, since the oil used in the Bet Hamikdash was edible. Some claim that even oils labelled "not fit for human consumption," are indeed edible. They mark it as such to avoid paying the higher import tariff for foodstuff. SUMMARY Lechatehila, it is preferable to use olive oil that is fit for human consumption. However, any olive oil, even if it is "not fit" or bitter, is kosher for Chanukah lighting. (Yalkut Yosef, Chanukah p.117)…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Does Halacha require using a Menorah, or some other utensil, for the Hanukah candle lighting? If, for example, one has wax candles which he wishes to use for the Hanukah lighting, is it sufficient to simply place them on the windowsill, sticking them to aluminum foil, or must he use a Menorah? Hacham Bension Abba Shaul (Israel, 1923-1998) addresses this question in his work Or Le'sion (vol. 4). He concludes that using a Menorah for the Hanukah candle lighting constitutes a Hiddur – an enhancement of the Misva – but is not necessary for fulfilling one's obligation. This is also the implication of the Mishna Berura (671:18), who discusses a situation where one attaches candles to a wall for the Hanukah lighting. He writes that one fulfills his obligation in this fashion, though it is preferable to use a Menorah. Therefore, it is preferable to use a Menorah for the Hanukah candle lighting, but if one does not have access to a Menorah, he may fulfill his obligation by attaching candles to a surface and lighting them. If possible, one should at least place the candle in a fireproof cup or some sort of receptacle, in order to achieve the higher standard of using a utensil. Many people use beautiful silver Menorahs in order to enhance the Misva and fulfill it at the highest standard. Usually, however, the candles are lit in small glass cups atop of the Menorah. Hacham Bension (4:7; listen to audio recording for precise citation) addresses the question of whether one achieves Hiddur when lighting in this fashion. After all, although the Menorah is made out of silver, the lighting is done in a glass utensil, not in a silver utensil. Perhaps, then, one should ensure to place the candles directly in the silver, so he can achieve Hiddur Misva by using a silver receptacle. Hacham Bension dismisses this argument, and rules that one may certainly light in the glass cups and achieve Hiddur Misva in this fashion. Since the glass cups are part of a larger structure, one is considered as lighting with a silver utensil. Moreover, one who looks at the Menorah sees a silver utensil, even though the candles burn in glass receptacles. And, besides, G-d quite obviously knows how much one spent on the Menorah, and certainly considers him as having enhanced the Misva by purchasing a beautiful silver Menorah. Hacham Bension goes so far as to say that it may even be preferable to use the glass cups, because this allows people to see the oil, further enhancing the Misva. Summary: It is preferable to use a Menorah for the Hanukah candle lighting, as opposed to simply placing candles on the windowsill or other surface. Nevertheless, if one does not have access to a Menorah, he may light the candles without it, though he should try, if possible, to at least place the candles in a fireproof cup or some other utensil. One who uses a silver Menorah achieves the highest standard of Hiddur Misva (enhancing the Misva), even though the candles are lit in glass cups.…
The Hesed L'Avraham, (Mysical work by R. Avraham Azulai, grandfather of the Rav Chida, Ch. 55), discusses various materials that a menorah should be made of. He lists them in the preferred order of hashivut. 1. Gold 2. Silver 3. Golden Bronze 4. Copper 5. Iron 6. Tin 7. Lead 8. Glass 9. Wood 10. Bone 11. Glazed Porcelain 12. New Unglazed Porcelain 13. Pomegranate Shell 14. Coconut Shell 15. Acorn Shell Rav Shlomo Zalman Orbach (Renowned Posek, 20th Century Jerusalem) was asked: If a person has a silver menorah but uses glass cup inserts for the oil-is that considered silver or glass? Does a person lose the high-level hidur of silver because of the convenience of glass? Rav Orbach answered that since that is the normal way to use a silver menorah, the glass is batel to the silver, and therefore it is considered silver. Another issue that arises today is the pre-filled solid oil cups. Does the coagulating agent added to the oil render the oil unfit for lighting? Rav Elyashiv (Renowned Posek, 20th Century Jerusalem) ruled that it is permitted since the coagulant is less than one sixtieth of the total oil; it is batel b'shishim. Rabbi Bitan in the Yalkut Yosef (p.118) brings an interesting proof that coagulated oil is permitted. He quotes the Teshuva Me'Ahava who claims that the oil that they found in the times of the Hashmonaim was solidified oil. Halachically, it had to have a status of "food" and not "liquid". If it was used in the Beit HaMikdash, then clearly we can use it. SUMMARY: Using class inserts in a silver menorah is considered a preferred level of beautifying the misva. It is permitted L'Hathila to use coagulated oil for lighting.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The text of many editions of Birkat Ha'mazon features a prayer in the "Ha'rahaman" section that reads, "Ha'rahaman Hu Yefarnesenu Be'chavod Ve'lo Be'bizui, Be'heter Ve'lo Be'issur, Be'nahat Ve'lo Be'sa'ar" – "The Merciful One shall sustain us honorably, and not disgracefully; permissibly, and not through prohibited means; easily, and not with distress." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat, writes that the phrase "Be'heter Ve'lo Be'issur" should be omitted from this passage. It is obvious that we want our livelihood to be given to us through permissible means, and that we should never feel the need to violate Hashem's wishes in the pursuit of our livelihood, and so there is no reason to make such a request. Although we generally avoid making requests for our personal wellbeing on Shabbat, we nevertheless recite the "Ha'rahaman" section of Birkat Ha'mazon, which consists of such requests. Since this is part of the fixed text of Birkat Ha'mazon, it is permissible to recite these prayers on Shabbat. The Ben Ish Hai writes that one should answer "Amen" to each of the prayers in the "Ha'rahaman" section that he hears, even if he is in the middle of learning Torah. One should remain seated throughout the entire recitation of Birkat Ha'mazon, including the concluding "Ha'rahaman" section. One should especially ensure to remain seated until after reciting "Oseh Shalom Bi'mromav." The Ben Ish Hai notes that there are deep meanings embedded within the prayer of "Oseh Shalom Bi'mromav." For example, the first letters of the words "Oseh" and "Bi'mromav" are "Ayin" and "Bet," which allude to the special 72-letter Name of G-d. It is therefore especially important to remain seated and focused until concluding this prayer at the end of Birkat Ha'mazon.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
In some situations, Birkat Ha'mazon is required by Torah law, and in other situations, it is required Mi'de'rabbanan – by force of Rabbinic enactment. The practical difference between a Torah obligation and one required Mi'de'rabbanan is in cases of Safeik – uncertainty. If one ate and cannot remember whether or not he recited Birkat Ha'mazon, then if the situation is such that Birkat Ha'mazon was required on the level of Torah law, then he must recite the first three blessings of Birkat Ha'mazon. In cases of uncertainty involving Torah law, we must be stringent, and so when there is uncertainty in a case where Birkat Ha'mazon was required by the Torah, one must recite the first three blessings (as the Torah obligation includes only the first three blessings). If Birkat Ha'mazon was required "Mi'de'rabbanan," then one can be lenient in situations of uncertainty, and so he does not recite Birkat Ha'mazon. The basic rule is that the Torah obligation applies if a person ate at least a Ke'zayit of bread and he experiences "Sebi'a" – satiation. The Torah introduces the command of Birkat Ha'mazon by stating, "You shall eat and you shall be satiated, and you shall bless Hashem your G-d," and so the obligation depends on the experience of satiation. Therefore, even if one ate a large quantity of food, if he does not feel satiated, Birkat Ha'mazon is required only "Mi'de'rabbanan." Conversely, if one ate only a "Ke'zayit" of bread and feels satiated, then he is obligated to recite Birkat Ha'mazon on the level of Torah law. It must be noted that one does not have to receive satiation only from bread for the Torah obligation to apply. Even if the satiation came from the combination of bread and other foods, the Torah obligation applies. According to some Rishonim, the Torah obligation applies only if a person is "satiated" in regard to both hunger and thirst. This means that even if a person ate to the point of satiation, the Torah obligation of Birkat Ha'mazon does not apply if he feels thirsty. According to this opinion, the obligation applies in such a case only "Mi'de'rabbanan" unless the individual drinks and quenches his thirst. This is the view accepted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat (Shana Rishona). He writes that if a person is "Ta'eb Li'shtot" – meaning, he feels a need to drink – he is not considered "satiated" and thus the Torah obligation of Birkat Ha'mazon does not apply. This does not mean that one must always drink during a meal for the Torah obligation to apply; it means that the Torah obligation does not apply if a person feels thirsty. If a person did not drink and does not feel thirsty, then the Torah obligation applies even according to this opinion. Most other Rishonim, however, disagree, and maintain that thirst is not a factor with regard to the Torah obligation of Birkat Ha'mazon, and one who ate to the point of satiation is required to recite Birkat Ha'mazon on the level of Torah law even if he is thirsty. In light of this difference of opinion, if one feels thirsty after eating, it is preferable to drink and quench his thirst so that he will have the opportunity to fulfill the Torah obligation of Birkat Ha'mazon according to all opinions. Summary: The Torah obligation of Birkat Ha'mazon applies if one ate at least a Ke'zayit of bread, and he ate to the point of satiation (even if his satiation resulted from the combination of bread and other foods). If one ate a Ke'zayit or more and does not feel satiated, he is required to recite Birkat Ha'mazon only on the level of Rabbinic enactment. This difference is practically relevant in a case where one does not remember if he recited Birkat Ha'mazon – in such a case, if Birkat Ha'mazon is required as a Torah obligation, the person must recite the first three blessings of Birkat Ha'mazon, but if it is required by the Rabbis, he does not. According to some opinions, the Torah obligation does not apply if a person is thirsty, and so it is preferable for a person who feels thirsty after eating a meal to drink and quench his thirst so he can fulfill a Biblical Misva according to all opinions.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Torah introduces the command of Birkat Ha'mazon with the verse, "Ve'achalta Ve'sabata U'berachta" – "You will eat, you will be satiated, and you shall bless" (Debarim 8:10). The Sages understood the word "Ve'sabata" in this verse as referring to drinking – specifically, to drinking wine. On this basis, they established that even one who drank wine during his meal, and is in a state of inebriation, is required to recite Birkat Ha'mazon. Since the Torah speaks in this context of somebody who drank wine, we may deduce that such a person is required to recite Birkat Ha'mazon despite his state of intoxication. When it comes to prayer, one who is inebriated to the point where it would be disrespectful for him to speak to a king, because he cannot pronounce his words clearly, may not pray. With regard to Birkat Ha'mazon, however, the Torah allows – and requires – one to recite this blessing even in a state of inebriation, as long as he is able to recite the words. Summary: One who drank wine during his meal and is inebriated must nevertheless recite Birkat Ha'mazon, as long as he can pronounce the words, even if he cannot speak as clearly as usual.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Mishna Berura (185:1) cites the Sefer Ha'hinuch's remark that one who ensures to recite Birkat Ha'mazon properly will always be provided with a respectable livelihood, throughout his life. In explaining the Sefer Ha'hinuch's comment, the Mishna Berura writes that this means, for one thing, making a point to recite Birkat Ha'mazon from a written text, and not from memory. Indeed, Hacham Baruch Ben-Haim would always tell us, "Otiyot Mahkimot" – "Letters make one wise." When we see the words, we are better able to concentrate on and understand their meaning. Moreover, we are less prone to forgetting the special additions for Shabbat and holidays if we recite Birkat Ha'mazon from a written text. It is worth mentioning in this context a remarkable story told of Hacham Ovadia Yosef when he was a six-year-old student in Rabbi Natan Saleem's Yeshivat Beneh Sion in Jerusalem. The school did not have printed Birkat Ha'mazon cards like we have today, and so Hacham Ovadia sat down and wrote cards for the children in his class, so they could all recite Birkat Ha'mazon from a written text. Already at this young age, the Hacham understood the importance of reciting Birkat Ha'mazon from a text, instead of reciting it from memory. Additionally, one should recite Birkat Ha'mazon in an audible voice, such that he can hear the words he recites. It goes without saying that one does not fulfill the obligation if he just reads the words with his eyes and does not recite them with his mouth. But in addition, one should recite the words in an audible voice. The Shulhan Aruch rules that after the fact, if one did not recite Birkat Ha'mazon in an audible voice, he has nevertheless fulfilled the obligation. Interestingly, however, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that since some authorities ruled that one does not fulfill the obligation if he recites Birkat Ha'mazon inaudibly, one who did so should then eat more bread and recite Birkat Ha'mazon properly in order to satisfy all opinions. Halacha does not follow this view, as Hacham Ovadia writes, but the Ben Ish Hai's ruling demonstrates to us the importance of reciting Birkat Ha'mazon in an audible voice, and not silently. And, of course, one must try to concentrate on the words of Birkat Ha'mazon as he recites them. The Bah (Rav Yoel Sirkis, 1561-1640) observes that the Peh Sofit does not appear anywhere throughout the text of Birkat Ha'mazon. The reason, he explains, is because this letter is associated with words that refer to calamity (such as "Shesef," "Kesef," and "Af"), and reciting Birkat Ha'mazon properly protects one from harm. It is well worth our while, then, to recite Birkat Ha'mazon slowly and patiently, and with concentration, which takes just a few minutes, fulfills (in many situations) a Torah obligation, and brings us great benefits both in this world and in the next. Summary: It is preferable to recite Birkat Ha'mazon from a written text, rather than from memory. Halacha requires reciting Birkat Ha'mazon in an audible voice, rather than silently, though after the fact, one who recited it silently has fulfilled his obligation (as long as he actually said the words with his mouth, and not just with his eyes). The merit of reciting Birkat Ha'mazon properly brings protection from harm as well as material blessing.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Shulhan Aruch (Orah Haim 182) writes that Birkat Ha'mazon is Halachically equivalent to the Amida prayer, the only difference being that the Amida is reciting standing, and Birkat Ha'mazon is recited sitting. And thus, as the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules, one should not interrupt Birkat Ha'mazon to answer "Amen" to a Beracha, or even to respond to Kaddish, Kedusha or Barechu. However, the Ben Ish Hai adds that if one hears a congregation reciting "Modim" as he recites Birkat Ha'mazon, he should silently nod his head as the congregation bows. If he hears Kaddish, he may silently listen, but he should not answer. The Ben Ish Hai writes that these laws apply from the beginning of Birkat Ha'mazon through the end of the fourth Beracha. After the four Beracha, during the "Ha'rahaman" section, one should remain seated and recite the text with proper concentration through the very end of Birkat Ha'mazon, but one may answer "Amen" and respond to Kaddish, Kedusha and Barechu while reciting the "Ha'rahaman" section. (Technically speaking, one may converse in Torah matters during the "Ha'rahaman" section, but this should not be done in front of ignorant people who might then conclude that speaking is allowed during Birkat Ha'mazon.) The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that ideally, one should recite Birkat Ha'mazon with his eyes closed, and with his right hand over his left hand with the thumbs tucked in the hands. Of course, if one does not know Birkat Ha'mazon by heart, then he should read it from a Siddur, and hold the Siddur if necessary. And, if one recites Birkat Ha'mazon over a cup of wine, he should hold the cup and look at it during Birkat Ha'mazon. One must sit during Birkat Ha'mazon; it should not be recited while standing or while reclining. The Shulhan Aruch brings opinions that the Beracha of Me'en Shalosh should likewise be recited while sitting, and this is also the opinion of the Ben Ish Hai and of Hacham Ovadia Yosef, in Yabia Omer (vol. 1, Orah Haim 11:14). Numerous books emphasize the great importance of reciting Birkat Ha'mazon with concentration. The Kav Ha'yashar (Rabbi Zvi Hirsch Kaidanover, 1648-1712) writes that one who recites Birkat Ha'mazon with concentration will earn the privilege of hearing King David recite Birkat Ha'mazon at the meal of the Sadikim. And the Arizal, in Sha'ar Ha'misvot (listen to audio recording for precise citation), writes that one who recites Birkat Ha'mazon with concentration receives his livelihood joyfully and comfortably. Summary: While reciting the four Berachot of Birkat Ha'mazon, one may not make any interruptions, even to answer "Amen" or to respond to Kaddish, Kedusha or Barechu. During the "Ha'rahaman" section, one may interrupt for these responses. Birkat Ha'mazon should be recited sitting and with concentration, and one who does not need a Siddur and is not holding a cup of wine during Birkat Ha'mazon should recite the text with his eyes closed and with his right hand over his left hand, and the thumbs tucked into the hands.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Shulhan Aruch (Orah Haim 191) writes that the Sages instituted an abridged version of Birkat Ha'mazon to be recited by workers who are being paid wages for a full day of work. Since their time belongs to the employer, the Rabbis allowed the workers to recite a shorter version of Birkat Ha'mazon. The workers recite the entire first Beracha, and then a brief combination of the second and third Berachot. The fourth Beracha, which to begin with does not constitute a Torah obligation, is omitted, and certainly the "Ha'rahaman" section is omitted, resulting in a significantly shorter text of Birkat Ha'mazon. This was done to minimize the amount of worktime taken away from the employer. This Halacha does not apply nowadays, because, as the Poskim explain, employers today – thankfully – are not so strict that they refuse to allow their employees the several minutes needed to recite the complete Birkat Ha'mazon. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) goes so far as to say that even if the employer explicitly stipulates that he hires the worker on condition that he does not recite the full text of Birkat Ha'mazon during work hours, this condition is not binding. Since the accepted practice today is to treat the full text of Birkat Ha'mazon as an outright obligation, the employer is not halachically permitted to make such a stipulation. Therefore, even if an employer makes this demand, the employee recites the full text of Birkat Ha'mazon. (Birkat Ha'mazon is similar in this regard to the evening Arbit prayer, which, strictly speaking, is optional, but has been accepted by the Jewish Nation as an obligatory prayer, and it must therefore be approached as an outright obligation. The same applies to the full text of the Birkat Ha'mazon, which has been accepted as obligatory and may thus not be substituted by the abridged version.) Although this Halacha is not actually practiced nowadays, it nevertheless yields – albeit indirectly – a vitally important practical lesson. The Talmud Yerushalmi raises the question of why the Rabbis instituted a special abridged version of Birkat Ha'mazon, instead of simply allowing workers to recite Birkat Ha'mazon while working. Rather than have the workers skip portions of Birkat Ha'mazon, the Rabbis could have enacted that after reciting the first Beracha, workers should resume working and recite the rest of Birkat Ha'mazon as they perform their work. The Yerushalmi answers that it is improper to engage in any activities while reciting a Beracha, and so the Rabbis did not want to allow employees to work while reciting Birkat Ha'mazon. The Mishna Berura (Rav Yisrael Meir Kagan, 1833-1909) finds it very significant that the Rabbis preferred having employees skip portions of Birkat Ha'mazon altogether rather than have them recite those portions while working. If these are the only two options, they felt it is better to arrange an abridged version of Birkat Ha'mazon. This shows us, the Mishna Berura writes, the extent to which the Rabbis deemed it improper to engage in any sort of activity while reciting a Beracha. This means, for example, that one should not begin reciting "Asher Yasar" after using the restroom while washing or drying his hands; he should begin the Beracha only after finishing drying his hands. Another common example is clearing the table while still reciting Birkat Ha'mazon. This is improper, as while reciting a Beracha one should not be doing anything else. This is crucial not only to ensure that one concentrates on what he is saying, but also as a sign of respect for the Beracha, showing that he considers it important. A doctor treating a patient should give the patient his full attention; engaging in other matters while tending to the patient would be very disrespectful to the patient and would show a gross disregard for his duties as a physician. Likewise, engaging in other activities while reciting a Beracha is disrespectful. Therefore, whenever we recite a Beracha, we must give the Beracha our full attention, and not be doing anything else. Summary: In ancient times, workers were allowed to recite an abridged version of Birkat Ha'mazon, because employers did not allow them the time to recite the full text. Although this Halacha does not apply nowadays, nevertheless, the fact that the Rabbis preferred instituting an abridged text rather than allow employees to recite Birkat Ha'mazon while working shows us the importance of refraining from all activities while reciting a Beracha.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
It often happens that a person uses the restroom before beginning a meal (in fact, it is proper to ensure before beginning a meal that one does not need to perform his bodily functions). Halacha requires washing one's hands after using the restroom, and also before eating bread, and thus if one uses the restroom immediately before eating bead, he must wash his hands both because he just used the restroom, and in preparation for eating bread. What is the proper procedure for the hand washing in such a case? The Shulhan Aruch (Orah Haim 165) writes that in such a case, one should wash his hands twice – once for having used the restroom, and a second time in preparation for eating bread. However, if he prefers not washing twice, such as if he is rushing because everyone else already washed Netilat Yadayim and is waiting for him at the table, then he may wash just once to cover both requirements. However, we find disagreements among the Poskim regarding both situations – when one washes twice, as is preferred, and also when washes just once because he is hurrying. Regarding one who washes twice, the Shulhan Aruch states simply that the person washes, recites Asher Yasar, and then washes a second time and recites the Beracha of "Al Netilat Yadayim." A number of Poskim raised the question of how one can wash a second time, and recite a Beracha over this second washing, if his hands are already clean. Seemingly, once the person had washed his hands, his second washing has no Halachic significance, and thus he cannot recite a Beracha over this washing. In light of this question, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (Parashat Shemini, Halacha 9) that after the person recites Asher Yasar, he should then soil his hands so that he requires a second washing. He can do this by touching a part of the body that is normally covered, or touching his shoes. This way, he can wash a second time and recite "Al Netilat Yadayim" without concern. Some Poskim questioned this ruling, claiming that it seemingly constitutes "Gorem Beracha She'ena Sericha" – unnecessarily putting oneself in a situation that requires the recitation of an extra Beracha. Others, however, defended the Ben Ish Hai's ruling by noting that in this instance, one has no choice but to put himself in a situation requiring an additional Beracha, because of the Halachic dilemma presented by having to wash both for having used the restroom and also in preparation for eating bread. There is also a second solution, one which, ironically, emerges from the Ben Ish Hai's ruling in a separate context. In his work Od Yosef Hai, the Ben Ish Hai writes that a person does not need to wash his hands with a cup after using the restroom, as one does when washing before eating bread. In fact, Hacham Ovadia Yosef's children have reported that their father followed this view, and would wash his hands after using the restroom without a cup, running his hands under running water three times in alternating fashion. (Washing one's hands three times in alternating fashion is necessary in order to eliminate the "Ru'ah Ra'a" – evil spirits – which descend upon one's hands in the restroom.) Accordingly, in the case of one who uses the restroom immediately before a meal, he can simply wash first without a cup, following the Ben Ish Hai's view, and then, since this washing does not satisfy the requirement of washing before a meal, wash a second time with a cup, and recite the Beracha of "Al Netilat Yadayim." This would be the best course of action in this case. (It should be noted, though, that some Poskim – such as Rav Shlomo Amar, in his Shema Shelomo – indeed require washing with a cup after using the restroom. This was also the opinion of Rav Shlomo Zalman Auerbach, however, Rav Shlomo Zalman maintained that in this case, where one uses the restroom before eating bread, he should rely on the lenient position and first wash without a cup in order to resolve the Halachic predicament he faces.) Some Poskim propose a different option – to first wash with less than a Rebi'it of water, as this small quantity does not satisfy the requirement of washing before eating bread. However, this solution is not very practical, and thus the preferred method is to first wash without a cup. As mentioned, if one is rushing and does not want to wash twice, he may wash just once. The Ben Ish Hai writes that one who chooses this option should wash his hands three times in alternating fashion with a cup, recite the Beracha of "Netilat Yadayim," and then recite "Ha'mosi" over the bread and eat. He does not recite "Asher Yasar," according to the Ben Ish Hai, until after eating a Ke'zayit of bread. The Ben Ish Hai recommends this sequence – delaying the recitation of Asher Yasar – so that one does not speak between Netilat Yadayim and eating bread. Although the Shulhan Aruch rules that strictly speaking, it is permissible to speak in between Netilat Yadayim and eating bread, the Zohar writes that this is forbidden. Therefore, the Ben Ish Hai felt that in this case, it is preferable to delay the recitation of Asher Yasar until after eating the bread, so that one does not make an interruption between Netilat Yadayim and eating bread. Hacham Ovadia Yosef disagrees with this ruling, arguing that the person in this case may follow the Shulhan Aruch's position that, according to the strict Halacha, speaking is allowed in between Netilat Yadayim and eating bread (though obviously one preferably should not speak). According to Hacham Ovadia, the individual in this case should wash, recite "Al Netilat Yadayim," followed by Asher Yasar, and the proceed to recite "Ha'mosi" and eat the bread. Hacham David Yosef, in his Halacha Berura, writes that this option may be followed even Le'chatehila (optimally) in a case where one uses the restroom before eating moist fruits or vegetables. Halacha requires washing one's hands without a Beracha before eating moist fruits or vegetables, and thus one who uses the restroom immediately before eating such a product faces a similar dilemma as one who uses the restroom immediately before eating bread. However, since no Beracha is recited, there is no need to avoid a Hefsek (interruption) in between washing and eating as there is in the case of washing before bread, when one should try to avoid a Hefsek between the Beracha of "Al Netilat Yadayim" and eating bread. Therefore, Hacham David writes, if one uses the restroom immediately before eating moist fruits or vegetables, one may Le'chatehila wash just once, recite Asher Yasar, and then recite the Beracha over the fruit or vegetable. In conclusion, it should be noted that regarding the case of one who uses the restroom before eating bread, Hacham David introduces a surprising stringency. He writes that the most preferred option is to wash first without a cup, as discussed above, and then to soil one's hands before washing a second time in preparation for eating bread. Curiously, Hacham David recommends following both solutions – the Ben Ish Hai's solution, to soil one's hands before the second washing, and the other solution, to wash the first time without using a cup. It is unclear why Hacham David felt it appropriate to follow both solutions. Summary: If one uses the restroom right before eating bread, he should, preferably, wash his hands without a cup, recite Asher Yasar, and then wash a second time with a cup and then recite the Beracha of "Al Netilat Yadayim." According to one view, before the second washing the person should soil his hands by touching a part of the body that is normally covered, or touching his shoes. If one is rushing (such as if people are waiting for him at the table), then he should wash just once, with a cup, recite the Beracha of "Al Netilat Yadayim," and then recite "Asher Yasar" before reciting "Ha'mosi" and eating the bread.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
1 Is A Person Required To Say Asher Yatzar Every Time If Using The Bathroom Excessively Due To An Illness
If a person has a medical condition and must use the bathroom often, would he have recite the Beracha of Asher Yatzar (the Beracha recited after performing one's bodily functions) each time he leaves the bathroom? This question arises in situations, for example, where a patient requires a colonoscopy and is given a certain type of drink a day beforehand makes him go the bathroom often in order to clear his system. More commonly, this issue is relevant for anyone taking laxatives who visits the bathroom very frequently during that period. One view, cited in the work Halachot Ketanot, maintains that one recites the Beracha only when his system is completely cleared out. Since the patient knows that he will soon need to use the bathroom again, he should not recite Asher Yatzar until after the completion of the entire process. However, both the Chid"a (Rav Chayim Yosef David Azulai, 1724-1806) and Rav Chayim Palachi (Rabbi of Izmir, Turkey, 19th century) disagree. In their view, so long as a person does not feel the need to use the bathroom right after performing his bodily functions, he recites Asher Yatzar. Even if one knows that he will soon have to return to the bathroom, since at the moment he exited the bathroom he does not feel the need to perform his bodily functions, he recites the Beracha. Halacha indeed follows this position of the Chid"a and Rav Chayim Palachi. Therefore, in the situations described above, one recites Asher Yatzar each time he leaves the bathroom, provided that at that moment he does not feel the need to use the bathroom again. If one leaves the bathroom and immediately feels that he must use it again, then he returns to the bathroom and recites the Beracha afterward, when he no longer feels any need to perform his bodily functions.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Shulhan Aruch, in Siman 6, delineates the Halachot of "Asher Yasar"-the Beracha recited after using the facilities. The Shulhan Aruch, which as a rule is a code of law, makes a rare exception and not only presents the Halachot of the Beracha, but also offers interpretations of its text as well. This indicates that the Beracha is of supreme importance, and Maran wanted to insure that the reader would also recite it with proper Kavana. Maran offers three interpretations of the first phrase of the Beracha: "Asher Yasar Et Ha'Adam B'Hochma-Who created humans with wisdom." First, "B'Hochma-With Wisdom" connotes that Hashem made the human body in a wondrous way, which he explains with the analogy of a balloon, which only holds the air inside if it remains whole. If punctured, the balloon loses its air. Yet the human body contains air in the lungs, despite the many holes in the body. This is the magical wisdom and the wonder of Hashem's creation, which we see every day, but rarely pay attention to. The second interpretation is that "wisdom" refers to wise sequence in which Hashem created man. First he created the world, with the vegetation and animal to serve as a food chain for humans, and only once the "table was set" did he create man, at the end of the sixth day. The third interpretation of the Shulhan Aruch is that the wisdom in the creation of man refers to the amazing human biology. From the respiratory system to the neurological system to the digestive system-they are all so intricate and detailed. Professors of biology can devote their entire lives just to studying one specific system. One doctor of pediatric neurology once said that he had studied the brain for over fifty years, and science has only barely scratched the surface of the unknown potential of the brain. This is the praise of the Asher Yasar. There is additional interpretation brought by Rabbi Mordechai HaCohen of Tsfat, one of the Arizal's disciples. One of the greatest spiritual and moral challenges of the human being is overcoming his ego. When untamed, the ego leads to arrogance and promotes the Yesser HaRah. On the other hand, humility leads to the greatest accomplishments, for example, Moshe Rabbenu, was the humblest of all men. Moshe said about himself, "Va'Anachnu Mah? -What are we worth, when compared to God?" The Beracha of "Asher Yasar" enables one to humble himself, because it forces him to contemplate his lowly nature as demonstrated by the fact that he can't go more than a few hours without having to relieve himself. When considering that he has all these wastes in his body that must be expelled, how arrogant can he become, knowing his limitations? Thus, the Hochmah-wisdom is to be humble, as conveyed by the word "Hochmah" whose letters can be rearranged to spell "Koach Mah"-meaning, "What power do I have?" just as Moshe said "Va'Anachnu Mah"- "what are worth?"…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
If a person's hands are wet at the time he wants to wash them for bread, must he dry his hands before Netilat Yadayim? Hacham Ben Sion Abba Shaul (Israel, 1923-1998) discusses this question in his work Or Le'sion (vol. 2, 11:9; listen to audio recording for precise citation), where he rules that generally speaking, one does not have to dry and rewash his hands before Netilat Yadayim. In most cases, one may perform Netilat Yadayim even with wet hands. The exception to this rule, Hacham Ben Sion writes, is the rare situation when one's hands are wet with "Mayim Teme'im" – water that is halachically impure. This happens if less than a Rebi'it (3 oz.) of water fell on his hands. This small amount of water does not render one's hands pure, and the water thus contracts impurity through its contact with the hand. Therefore, if a person washed with less than 3 oz. of water, the water on his hands are impure, and he must dry them if he then wishes to perform Netilat Yadayim. By the same token, if the water from that person's hands comes in contact with someone else's hands, that second individual must dry his hands before performing Netilat Yadayim. So, for example, if a person washed with less than 3 oz. of water and touched the handle of the washing cup while his hands were still wet, somebody else who wishes to use that cup for Netilat Yadayim must first dry the handles. Otherwise, the "Mayim Teme'im" on the handles will come in contact with his hands before he begins Netilat Yadayim. In today's world, this situation is not all that common. We use faucets and have plenty of water for washing, so a person will rarely wash his hands with less than 3 oz. of water. In most instances, then, one may wash Netilat Yadayim with wet hands. Summary: As a rule, a person whose hands are wet from water is not required to dry them before he washes Netilat Yadayim. The exception to this rule is when a person had washed his hands with less than 3 oz. of water, in which case that water must be dried before he washes Netilat Yadayim. Similarly, if the water on that person's hands comes in contact with somebody else's hands, that second person must dry his hands before washing Netilat Yadayim. These situations, however, are quite rare, and so generally speaking, one may wash Netilat Yadayim without first drying his hands.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Halacha requires that when one washes his hands before partaking of bread, he must use clear water (Orach Hayim, Siman 160:1). The question thus arises in situations where the water appears "cloudy" when it first comes from the tap, whether a person must wait for the water to clear before performing Netilat Yadayim. Rabbi Yitzchak Weiss (Galicia-Israel, 1902-1989), in his work Minchat Yitzchak, in Helek 9 Siman 13, addresses this question. He rules that preferably one should wait a few minutes until the water clears up and then make Netilat Yadayim. He concedes, however, that if one used the water while it was cloudy, BeDiavad he doesn't have to wash again. However, Hacham Ben Tzion Abba Shaul in Ir L'Tzion, Helek 2, Peek 11:7, rules leniently even Lechatchila. This leniency is also the ruling of Hacham Ovadia Yoseph in Halichot Olam, Helek 1, page 336. As for the final Halacha, one may perform Netilat Yadayim with water that appears cloudy upon leaving the tap, and does not have to wait, but it is nevertheless preferable to wait a minute or so to allow the water to become clear before washing one's hands, in order to satisfy all opinions.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Netilat Yadayim (washing hands) upon awaking is the most important of all the various washings required after cutting hair and nails etc. Therefore, it requires washing each hand three times. The Seder Hayom (Rabbi Moshe ben Machir, 16th Century, Tsfat) explains that three times establishes a Chazaka (a Halachic presumption). That is, the three washings uproot the previous status of Tum'ah (impurity) and establish a new status of Tahara (purity). Based on this, he suggests that the word "Netilat" (washing), which literally means "to take", implies that the washing "takes" away the previous status of Tum'ah and replaces it with a Chazaka of Tahara. Moreover, the waters of the Netilat Yadayim have special powers; they originate in the supernal waters in Heaven. The Seder Hayom also emphasizes that one should not delay performing Netilat Yadayim in the morning. As soon as he wakes up, he must remove the Tum'ah from his hands. The same is true of other washings-they should not be delayed. For example, when leaving a cemetery, a person should not wait until he arrives home to remove the Tum'ah. Rather, he should either use the sink at the cemetery or bring a bottle of water in the car to wash as soon as possible.…
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
What is the proper procedure for removing one's Tefillin, according to the custom of the Sephardim? 1) One first stands and unravels the strap of the Tefillin Shel Yad (the Tefillin worn on the arm) from the middle finger (3 wrappings), and then the first two or three wrappings from around the arm. 2) Still standing, one then removes his Tefillin Shel Rosh (the Tefillin worn on the head) with his weaker hand: a right-handed person uses his left hand, and a left-handed person uses his right hand. One uses specifically the weaker hand to show that he is not rushing to end his performance of this Mitzva. At this point one may either fold the Tefillin Shel Rosh or leave it unfolded until after the next step. 3) Finally, one should sit, remove his Tefillin Shel Yad, and then fold the Tefillin. It is proper to fold one's Tefillin himself, rather than have somebody else fold it for him. One must ensure to remove his Tefillin before removing his Tallit. When removing one's Tallit – like when removing Tefillin – it is preferable to use one's weaker hand, to demonstrate that he is not hurrying to end his performance of the Mitzva.…
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