Dirshu Mishnah Berurah: Recent Episodes
Moshe Zeidman
A page a day (amud yomi) of Mishnah Berurah explained and clarified following (roughly) the cycle of the Dirshu program for mastery of the laws of daily Jewish living. Master the text in under 30 minutes a day. For individual application of the laws you should consult with your local Orthodox Rabbi.
Please subscribe to this podcast - you will be notified when each new session is uploaded and you will maximise your daily learning. For feedback or questions you can reach me on mztorahlearning@gmail.com.
We examine under what conditions it is permitted to add water to the oil glass or candlestick that will come to extinguish the flame on Shabbat.
We discuss how Shabbat candles should be lit and problems with catching dripping oil on Shabbat.
We explore what types of oil are correct for use on Shabbat and what should be avoided.
We examine permitted and forbidden material for Shabbat wicks and the concern of Chazal that through using incorrect wicks a person will try and help the kindling process and transgress the biblical prohibition of starting or increasing a fire on Shabbat.
We examine under what conditions it is permitted to daven a weekday Mincha when the community has already accepted Shabbat.
We look at differences between the acceptance of Shabbat by the community and that of the individual. We explore what happens if Shabbat is accepted under mistaken circumstances.We look at differences between the acceptance of Shabbat by the community and that of the individual. We explore what happens if Shabbat is accepted under mistaken circumstances.
We examine when there is an obligation for men to light Shabbat candles when away from home.
We learn upon whom is the obligation to light Shabbat candles and what to do if you forget to light them.
We discuss how many Shabbat candles need to be lit and what happens if one forgot to light.
We discuss the point at which Shabbat is brought in and accepted whereafter no further malachah may be peformed.
We continue with our discussion of the time of the start of Shabbat by looking at the duration of twilight.
We examine the views of Rabbeinu Tam and the Vilna Gaon as to how to calculate twilight and the onset of Shabbat.
We examine the onset of Shabbat in terms of candle lighting and those actions that may and may not be performed during dusk.
We examine the mitzvah of preparing one's body for Shabbat as a fulfilment of honouring Shabbat.
We examine how to remove a pot surrounded by muktzah material on Shabbat, and whether you can return it to the insulating material.
We examine how insulating material used to keep food warm on Shabbat might be mukseh and prohibited to move on Shabbat.
We discover the importance of eating hot food on Shabbat as a declaration of our bringing honour and delight to Shabbat.
We further examine hearing liquid within another hotter body of water.
We explore when cloths can be used to keep food warm on the hot plate/ stove top, and when this is considered insulating and prohibited.
We examine the permissibility of insulation in a secondary pot (kli sheni) and the acceptable use of a Thermos flask on Shabbat.
We examine the permissibility of insulation with items that increase heat when insulating food.
We examine the practice of old of blowing the shofar to announce the onset of Shabbat and turn to the prohibition of insulation on Shabbat.
We examine the conditions needed to allow a fire to be used to heat a house for Shabbat
We conclude this siman with a discussion of placing easily cooked items into an oven on erev Shabbat.
We examine circumstances where it is permitted to remove bread baked incorrectly prior to or on Shabbat.
We examine the possibility of cooking fruit, bread, and cake before the onset of Shabbat
We discuss the view of the Rama in terms of the roasting or cooking of raw meat erev Shabbat.
We look at the view of the Shulchan Aruch concerning roasting meet from before Shabbat enters and going into Shabbat.
We explore where permission is given to heat food on top of an existing pot of food as this is not the normal way of cooking. It is therefore designated as merely heating up food on Shabbat.
We look at the laws regarding returning of food to the stove top oven prior to the commencement of Shabbat.
We examine the conditions necessary to allow the returning of food to the stove top on Shabbat.
We complete this section about leaving food on the stove before Shabbat by introducing the opinion of the Rama who is more lenient in terms of the level of food cooking required prior to the onset of Shabbat. Food needs to be either 1/2 or 1/3 cooked and not fully cooked.
We examine different types of oven with varying intensities of heat and how that affects the Halacha.
We start our discussion of cooking on Shabbat with an examination of two central concepts. Leaving the pot on the stove and returning the pot to the stove.
There is a mitzvah to check ones pockets on a Friday afternoon so that you should not inadvertently carry items in a public domain on Shabbat.
We discuss permitted work started before Shabbat that is prohibited if started on Shabbat
We discuss the issues surrounding picking up an item from a non-Jewish store on Shabbat
We examine under what conditions it is permitted to give clothes to a non-Jew to launder on rev Shabbat.
We examine when it is permissible to give work to a non-Jew to carry out when it might be done by him on Shabbat.
We learn that the Torah greats would go to considerable lengths to ensure that they themselves did things to prepare for Shabbat. This was not considered beneath their dignity but rather added to their dignity as they brough honour to Shabbat
Ordinarily we do not carry out any activity before we have prayed in the morning. Preparation for Shabbat is an exception as it is considered in the "interests of Heaven".
We discuss fasting for personal, public fasts and those for a departed father or mother, and those fasts after nightmares, on erev Shabbat.
We discuss the time until which one is allowed to fast on a Friday whether for an individual or a community.
There is a mitzvah to enter into Shabbat in a state of anticipation and desire for the Shabbat meal which prevents us from having full blown meals on erev Shabbat.
We conclude discussions of travelling in the days before Shabbat and turn to an analysis of travelling on Friday before Shabbat - what distance can one travel on a Friday before Shabbat starts?
We examine under what conditions it is permitted to set out on a journey with others on erev Shabbat.
We explore whether it is permitted to send letters or parcels via a non-Jew where there is a chance it might be delivered on Shabbat,
We focus on the view of the Rema who allows leniencies in the conditional loan of an animal to a non-Jew over Shabbat. This is qualified by the Mishnah Berurah.
We examine how an animal can be transferred to a non-Jew as a conditional loan or rental such that it may be worked on Shabbat without transgressing the prohibition of working that animal on Shabbat as it "belongs" to the non-Jew.
We explore ways of avoiding the potential prohibition of working an animal on Shabbat when in the possession of a non-Jew either via a rental agreement or being lent to them.
There is a prohibition of not working animals on Shabbat. Whether this extends to one's utensils is subject to a disagreement amongst the Rishonim. We explore the Halacha in this situation.
The Halacha is clear in the way a partnership between a Jew and Non-Jew should be established in order for a business to keep running on Shabbat. We explore ways of fixing the partnership where this was not put in place from the outset.
We discuss the difference between the Shulchan Aruch and the Rema in making a halachicly acceptable partnership
We look at how Jew-Non-Jew partnerships can be established that are acceptable to carry out business on Shabbat.
We examine acceptable ways in which a Jewish owned business can be kept operating on Shabbat by a non-Jew
We examine where it is permitted to make use of buildings and other work carried out by a non-Jew for a Jew where the Jew stipulated that it should not be done on Shabbat
We continue examining the laws surrounding a non-Jew working for a Jew in construction projects from within the non-Jews own home.
We look at an acceptable means by which a non-Jew can carry out work under their own management and direction for the benefit of a Jew without contravening the laws of Shabbat.
We explore the rental of a bathhouse or field to a non-Jew who will work there on Shabbat. At what point do we say that work is being done by extension for the Jew through this means and therefore prohibited?
We examine the decree of Ezra to prepare freshly laundered clothing in honour of Shabbos specifically on Thursday, and when it might be permissible to launder clothes on Friday.
We discuss how far a person must go to provide for 3 meals on Shabbos when under financial pressure.
We discuss the two opinions cited by the Shulcan Aruch as to what constitutes 'tasting' food as opposed to eating it.
We look at where the measures of k'zayis and revi's come from and how they are determined.
We examine the amount of food and drink required to consumed to necessitate an after bracha.
We learn under what conditions an immediate correction to a bracha helps to fix what was said. We also look at the principle of when we do not repeat a bracha out of doubt whether it was said, and when we do repeat.
We examine what you should do if you mistakenly start a bracha over wine and discover part way through saying the blessing that the drink is water - or vice versa.
We examine when birchat hamazon is incorrectly said over wine or dates, if it exempts the need for any additional bracha.
We discuss the principle that it is sufficient to make one after bracha that includes grains, wine, and fruit together. We also look at what to do if you eat an apple as well as one of the seven species of fruit for which Israel is praised. Do you need to make a separate borey nefoshot after the apples?
We explore how the bracha before and after grain mixes changes based on quantity and time taken to consume it. We also examine the correct bracha for apple strudel and cheesecake
We look at the correct bracha to be made on bread made from millet, corn, and other seeds/legumes.
We examine the appropriate bracha for grains when they are no longer food items but liquids, such as soup, and the bracha over rice, and rice bread.
We explore when grains can lose their bracha of borey minay mezonot and revert to borey pri hadama.
We examine the correct blessings on grains and when to make the after bracha of al hamichia.
We examine what food is included within a bracha made and what happens if between the making of a bracha and the eating of the food, the food becomes inedible or lost in some way.
We look at the issue of interruptions between a blessing and eating of food, the words must be audible to the ear, and the food must be held in one strongest hand, usually the right hand before making the blessing
We learn that chopping fruit or vegetables into very small pieces does not change the bracha required. We also learn if one makes a bracha for vegetables on fruit, or for fruit on vegetables, if you have fulfilled your obligation.
We examine which bracha and when the bracha is made on vegetable sauce, and water used to cook vegetables
We examine the bracha on onions, garlics, and the effect on the bracha of salting and pickling onions.
We explore when we do and do not make a bracha on water. Where water does not cover automatic benefit to the drinker unless they are thirsty.
We explore at what point wine loses its special status and bracha for the drink to be replaced by shehakol.
We continue the examination of the shehakol bracha and plant derivatives that take that bracha. We also look at spoiled wine and the point at which it loses it's special bracha.
We look at the halachic distinction between fruit and vegetables as to when the bracha changes between them. In particular we examine berries, strawberries, and bananas.
We explore the bracha of derivatives of fruit and discover that although the normative bracha for sugar is shehakol, a number of the early poskim held that one makes the bracha of borey pri ha'etz instead,
We examine different stages of fruit development and cooking in terms of the applicable bracha to be made before eating.
We discuss the opinions that hold soaked raisons and figs take on the brocha of the fruit itself and its specific after bracha, whilst others hold the bracha is shehakol.
We discuss the correct bracha required for cornflakes, potato kugel, latkes, potato chips, and more
We investigate when the bracha of borey pri haetz applies to the primary fruit and how bitterness of the fruit affects which bracha is made.
We explore concepts of what is considered the essential ‘fruit’, main and secondary parts, and when food is consumed for medicinal purposes
We learn at what point grapes are considered mature enough to have the bracha of borey pri ha'etz applied to them.
We examine who takes precedence in leading the zimun and the great reward for the one who does so.
We discuss who is best placed to lead birchat hamazon and the blessing of the guest for the host.
It is acceptable within a group of three for the two who have finished and want to bentch to force the third member of the group to stop and listen to the zimun. A single individual cannot force the other two in the group to stop for the zimun if they want to carry on eating.
We learn that it is a disagreement between the Shulchan Aruch and the Rama whether boys below bar mitzvah join to form a zimun. Sephardim permit this whilst Ashkenazim do not.
We learn that although woman do not form a zimun with men, they do form a zimun together with women.
We discuss the ruling of the Rama who holds that ideally the requirement to bentch is only fully fulfilled when a person has drunken during a meal (if they were thirsty).
We then turn to the proper way to respond to a zimun if you have not eaten anything.
Whilst ideally Halacha requires at least three people who have eaten bread to form a zimun, we discuss where other foods eaten are acceptable for an individual to help form the zimun.
We explore if a zimun can be created when a latecomer joins 2 people who have already finished their meal.
We discus making brachot on prohibited foods, and whether you can join those who eat meat together with those who eat milky foods to form a zimun.
We discuss what to do if one or more members of the group forget to make the zimun and start bentching, is there a remedy?
We discuss what happens to the obligation for zimun when groups split and combine afterwards.
We examine when a place becomes "fixed" with a level of permanence in order for individuals to join together in a zimun.
We discuss the conditions required for a zimun to be formed and the need for the first bracha at least to be said out loud for all to hear.
We discuss the obligation when 3 eat together to create a zimun and when you can split into smaller groups to bentch together.
We start our discussion of the zimun said before the mitzvah of birchat hamazon and its correct text.
We discuss the obligation of a worker to say birchat hamazon where his employer may be particular about him taking extra time away from work for this.
We how much and by whom should drink from the Kos shel bracha of wine to fulfil the mitzvah in the best possible way.
We explore the correct text (and reason for) the 4th bracha of birchat hamazon, hatov v'hamaytiv.
We discuss what to do if you forget to say ratzey in bentching for seuda shelishit. Also, we consider whether we should say ratzey if a Shabbat meal extends into motzey Shabbat.
We discuss how it is possible to fix the insertion of ratzey or yaaleh v’yavo on Shabbat or Yom Tov if a person forgot to say it.
We discuss the 3rd bracha or birchat hamazon, its correct text and the insertion of rotzei and ya'ale v'yavo.
We discuss the importance of mentioning certain phrases in birchat hamazon and also the requirement to answer amen after the 3rd bracha - the rebuilding of Jerusalem. This bracha concludes the 3rd of the biblically ordained brachot.
We discuss the level of obligation on women and children to recite birchat hamazon - whether the obligation is biblical or rabbinic in nature - and the repercussions of this in terms of exempting others in their obligation.
We discuss the importance of saying birchat hamazon out loud as it focusses one's concentration, and whether it is permitted to say it whilst in various degrees of drunkeness.
We discuss how long after one has eaten must one still bentch and also the amount of bread required to be eaten to obligate birchat hamazon.
We discuss under what conditions it is acceptable to say birchat hamazon in a different location from where you ate your meal. We also examine whether you need to return to the original location of eating other foods in order to make their after bracha.
We discuss the requirement to be seated during birchat hamazon and some say for al hamichya and to do so with the same level of reverence one shows during the shemona esrei.
We examine the once prevalent custom for a single person to lead birchat hamozon and for others to listen carefully and answer amen. This has been replaced in our time with each person bentching by themselves.
We discuss the correct holding of the wine cup for bentching and also whether a hat a jacket need to be worn during bentching.
We look at alternatives to wine for bentching at the end of the meal and the concept of chamar medina - the principal local drink.
We conclude our discussion of mayim achronim and washing with other liquids (besides water) and turn to the Halacha of saying birchat hamazon over a cup of wine.
We examine an acceptable temperature for mayim achronim, how to wash one's fingers, and when this should be done when eating with a group.
We discuss the care needed in disposal of breadcrumbs following a meal and the start of the chapter explaining the obligation to wash mayim achronim.
We discus having salt and water after a meal and leaving bread on the table after eating.
We continue the discussion of when the meal ends which ends the coverage of initial brachot, and the requirement to bentch. In general, the host determines when the meal concludes.
We discuss actions or words that demonstrate that the meal eating has ended and it is time to make birchat ha'mazon.
We discuss the status of eating fruits outside and whether davenning or sleep constitute an interruption to a meal.
Last time we discussed the view of the Shulchan Aruch on changing location and the need to make brachot on return, we turn to the view of the Ramo who disagrees.
We discuss the opinion of the Shulchan Aruch on whether brachot need to be made when changing location during a meal. We will see next time that the Ramo holds a differing view.
We discuss when a change of location from the original place of eating form cessation of the original meal and require a new brocha to be made.
We discuss the status of fruit when forming the main meal - whether they need a separate bracha and food brought from another place during a meal.
We continue our discussion on when foods take their own independent bracha during a meal.
We discuss whether fruits, vegetables, and deserts require a separate blessing when eaten during a meal.
We discuss when the bracha over bread exempts the need for a bracha over other foods before and after.
We learn about extra conditions to have in mind when attempting to make the bracha of hatov v'hamaytiv on a second wine.
We discuss when a bracha made on wine before a meal exempts further wine brachot during the meal.
We discuss the special status of wine and when it takes a separate bracha and not covered by the bracha of the meal.
We discuss washing of the hands between courses of a meal and in particular between a cheese course and other courses.
We continue the examination of treating food with proper respect and what to do if you forgot to make a bracha over drinks.
We learn about the prohibition to throw bread especially if it becomes disgusting in the process.
We discuss the food received by the attendant waiter and the blessings he makes on them. We then start the halachot of correct conduct at a meal.
We learn that food must be given to the waiter/ attendant at a meal especially where the food is particularly pungent and desirous.
Concluding this chapter on different types of flour based products, we discuss blessings on pizza, borekas, and mezonot bread.
We continue learning under what conditions "bread" loses its special status and rather takes the brocho of mezonot and al hamichiya instead of bentching as the after bracha.
There are 3 opinions as to when “bread” changes to become pas kisnin and therefore the brocho changes from hamotzi to mezonos.
We discuss the relative priority between fine flour bread baked by a non-Jew and inferior flour baked by a Jew. We also start a discussion of "bread-like" food and which bracha they take before and after eating.
We discuss different types of bread and the priority they take in terms of which one attracts the brocha.
We learn about the ideal way to distribute the bread after the hamotzi brocha has been made.
We learn who should be honoured with making the bracha of hamotzi amongst those eating together.
We learn that ideally there needs to be a fixed place where people join together in order for one person to exempt others in their obligations over making a brocho before and after eating.
We learn how the hamotzi bracha of one person can exempt the obligation of another and the conditions needed for this to work.
We discuss instances where it is permissible to speak even after making the brocha on the bread before eating.
We learn that when a person makes the brocho on bread for others, they must listen, have intent, and answer amen to his brooch and he must listen and have intent to them saying amen.
We discuss the requirement to minimise a delay between washing hands and making the blessing on bread. We also turn to the question of the ideal part of bread upon which we making the blessing.
The Halacha discussed what to do when faced with needing the bathroom and intending to eat a meal - both activities require washing the hands and both require blessings. We learn the order of each.
In theory, it is possible to wash once before morning prayers and this would cover later meals if one made an explicit condition for this, and protected his hands from touching things that would necessitate a second washing. In practice, the application of this is limited to times of great need only.
We learn the conditions under which it is acceptable to wrap ones hands in a cloth when no water is available for washing hands.
We learn how you can still wash your hands and make a bracha even if a bandage covers part (or all) of a hand.
The Shulchan Aruch summarises a number of halachot previously discussed concerning achieving a status of full hand purification.
We learn about the need to wash off substances that form a barrier to formal handwashing for eating bread. We also examine when only part of the hand is washed.
Where a reviis of water is poured on each hand in one go then this removes any impurity from the hand and with the water used. The need to raise the hands, to stop impure water dripping back on the hands is also then removed.
We learn the requirement to raise the hands when washing them so that impure water does not roll back from beyond the wrist to the hand and undo the purification of them.
We learn under what conditions paint, ink, or rings can cause an interposition when washing hands.
We learn under what conditions something stuck to the hands is considered an interposition and would invalidate hand washing.
We continue our discussion of the reviis of water needed for up to 2 people to wash together and the amount required by more than 2.
We learn that the minimum amount of water needed to wash one’s hands is a reviis. This measure would work for 2 people washing their hands together.
We discuss how to proceed when in doubt over successful handwashing and when you can use snow, sleet, or hail for handwashing.
The hot springs of Tiberius introduce 2 factors into the suitability of its water for ritual hand washing - it is hot, and contains many minerals that make human consumption impossible. We discuss whether this water can be used for hand washing or hand immersion as part of the purification process.
We learn that water that has been used for "work" is invalid for washing one's hands. We define various types of activity that fall within this category.
We discuss the differences between washing and immersing ones hands as a spiritual preparation.
We learn that robots and monkeys are no good at fulfilling the action of pouring water as they do not have requisite understanding or human intent.
We continue the discussion of washing the hands with a vessel and immersion of the hands in a barrel.
We learn some wider laws concerning mikvaot as well as the rabbinic requirements for the immersion of hands in a suitable body of water.
The Halacha introduces concepts of purity of the hands, the water used in the process, and once used, water cannot be used for a second time even if it is remains pure.
We discuss the difference between utensils that are invalid for use to wash with because they develop holes, and items where holes are built into them from the start - such as a plug hole that may be permitted for hand washing purposes.
We discuss types of material that are valid for vessels to wash one’s hands and when a vessel loses its status of a valid vessel.
We learn that according to the Ramah one can make the bracha over washing one’s hands even after drying them although the Mishnah Berurah advises that best practice is to make the bracha after washing them and before drying them.
Although the primary motivation for performing any mitzvah should be for the honour of Hashem, the Talmud promises great things for those who are careful with washing ones hands at the required times.
Although many no longer have the practice to wash hands for foods dipped in one of the seven liquids, the Mishnah Berurah takes a more stringent view on this and we discuss instances where he would require us to wash - without a bracha.
We discuss the advice of chazal for when we should have a morning meal and the mitzvah of washing before a meal of bread.
The Mishna Berurah spends time in discussing a number of different mitzvot that we should be aware of and carry out during each day.
We progress from prayer to study and then to work. The Halacha instructs us in the correct approach to work, carrying all of the Torah values and character traits with us into the workplace.
The mitzvah of learning Torah is unusual in that the obligation extends throughout the day. Whilst we must fix some time each day to learn Torah, we must also be honest with ourselves and when we find ourselves free of other obligations we must try and use this time to continue our study.
We discuss what would happen if someone wants to be repaid for the contribution they made to the purchase for example of a Sefer Torah, and is leaving town. Similarly, we discuss why putting up plaques with the names of individuals who have given to a shul is a good thing.
We continue to apply the principle of the implied condition of Beth Din that extends the use of shul items beyond what we might expect based on the sanctity of these items.
We discuss making use of holy items for other uses and also whether you can turn a temple for idol worship into a synagogue.
Along with the issue of avoiding use of holy items where their sanctity might be lowered, we are instructed not to make use of holy items for our personal benefit. Using a Sefer to claim a space in shul is looked down upon unless our intention is to learn from the Sefer.
We discuss when an article is designated as a tashmish kedusha - serving a holy item, which means that this secondary items takes on holiness and must be buried when it is no longer able to function appropriately.
Concluding this section of the Shulchan Aruch we discuss payment made for prostitution and whether this can be used for shul or mitzvah purchases.
We examine at what point items brought to a shul for use by the community take on sanctified status and the stringencies that status effects.
We discuss whether an individual can be prevented from attending a minyan set up in someones home.
We learn under what conditions someone who has donated money or land for a shul can retract their donation.
The key factor when lending use of a shul or items from it to others
is maintaining the status of sanctity attached to them unless through the
transfer the sanctity is removed. The Halacha does not want holy items to be used for non-holy purposes.
We discuss conditions under which it is permitted to sell a Sefer Torah, and under what conditions it is permitted to sell a shul.
Even if money was collected for the specific project of building a shul and the building is built, it is only when the community prays in it that the sanctified status fully attaches to the building with the requirements for its reverence.
We examine conditions where the sanctity of a shul or its value remains after its sale and the holy items used within the shul
Where monies for a shul were exclusively collected internally to a small town, then the community can invest authority to act on their behalf and sell the shul in their best interests and without their explicit approval of the deal.
We distinguish between a dedicated shul of a village that serves that village community alone, and a shul of a larger town that might serve a wider population and therefore cannot be as easily sold without a wider consent.
We discuss conditions under which funds collected for the building of a shul can be used for a different purpose.
We discuss the principle of rising in holiness and not descending and how this applies to the sale of one holy item in exchange for another.
We have discussed previously the need to build a new shul before pulling down an old one. If the old one is structurally unsound then you can reverse the process and work as fast as possible to build a new shul with the old one now pulled down.
If we want to build a new shul this must be in place before we pull down the old one. The worry is that if the old shul is first pulled down, something will happen and the community will be left without somewhere to daven.
There are differences of opinion amongst the poskim on permissibility of permanent use of an upper story flat from a shul. There are circumstances to permit its use, however, the Mishna Berurah seems to counsel against relying on leniencies in this regard where possible
We discuss the possibility of a condition being made in the construction of a Synagogue whereby they can be used for activities other than prayer and Torah learning.
We must be extremely careful in the way we act and speak in synagogue. The synagogue is likened to a mini-Bet HaMikdash - a sanctuary for HaShem. As such our speech must be restricted to words of Torah and Prayer wherever possible
Ideally a shul should be built in the highest point of the city in terms of reaching higher than the surrounding functional buildings.
We show honour to the Torah by accompanying it out of shul if it is kept elsewhere, and when moved around shul there is a mitzvah to also accompany it - especially for those honoured with lifting it up at the end of its reading and rolling it up.
We learn how and when the Torah should be raised then wound together with the saying of kaddish and what to do when there are multiple sifrei Torah.
We learn the hagboh and gelilah are very great mitzvot and these mitzvot should be given to the greats of the community
It is remarkable that we derive the obligation (which some hold is Biblical) to stand for the Sefer Torah, from the requirement to stand before a talmid chochom - and NOT the other way round.
Although there are a various levels of stringencies, the basic requirement is to pay careful attention to each and every word when the Torah is read in public. This extends as far as certainly not talking during this time but also not learning Torah according to many opinions.
We discuss the practice in the time of the Gemorrah where after each verse it was translated into Aramaic so that the people could understand what was said. We no longer do this.
We discuss how we are generally not allowed to jump from one section to another when reading from the Torah. As the specific haftorah was not as mandated as heavily as the specific Torah reading, there is greater room for leniency.
We conclude our discussion of what to do if a mistake is found when reading from a sefer Torah.
We continue our discussion of under what conditions should we replace a Sefer torah for reading in shul where mistakes are found
We continue with a discussion of what to do when mistakes are found when reading from the Torah at different points in completing the 7 call-ups to the Torah on Shabbos.
We know that to be kosher, a Sefer Torah must not have any mistake in it - even a single letter missing or added will invalidate it. There is an opinion that this is in regards to the mitzvah of writing a kosher Sefer Torah. They hold that if one finds a mistake whilst reading it, one is allowed to continue. Whilst this is a minority view, we can rely on this leniency under some circumstances that we describe in this podcast.
We discuss what to do if there is no kosher Sefer Torah to layn from or if no-one knows how to layn properly.
When should we correct the person who reads from the Torah in public? Not every mistake should be called out. Only where there is a material change in meaning where the mistake is made.
We recreate the giving of the Torah at Mount Sinai every time we read from the Torah in shul. We have the Giver of Torah (HaShem) who stands as the gabbai, the reader (Moses) who communicates the Torah, and the one called to the Torah to make the blessings - who is the representative of the Jewish People - who receives the Torah.
The person called to the Torah, the reader, and the gabay must all stand unsupported when the Torah is read unless under certain specific conditions
The blessing that is made during a call up to the Torah must relate to the correct reading for that day and section. Where the wrong place is shown to the one making the blessing, there are times when a repeat blessing must be made.
We discuss the practices of holding the sefer Torah when making its blessing and reading from it together with interruptions in the reading of the Torah.
When called to the Torah to make a bracha there are differing practices as to whether the Torah scroll is open or rolled. We discuss what to do.
The original practice was for each person called to the Torah would read from the Torah. Since today, there is an appointed person who reads on behalf of others, there is not the same level of requirement for someone called to make the brocha to be able to read.
We discuss being mindful of inaccurate impressions we give to those entering and leaving shul during the reading of the Torah that they shouldn’t think only two pesukim are being read.
There are some exceptions where it is permitted to repeat previous verses read, most noticably on Simchat Torah, however, ordinarily we should not go back and repeat verses unless there is no other option to complete the 10 verses needed.
Previously we learned that each call up to the Torah needs to read 3 verses. Ideally a combined total of 10 verses should be read.
We discuss when a missed verse requires the reader to go back and read the section again.
After we call up the Cohen and Levi, the Rabbi of the community is generally considered to be the next person to get called up especially if he is a Talmud chochom - of great learning.
In order to maintain peace we suspend the honour and precedence given to Cohanim and call up a single Yisrael if only one resides in a city almost exclusively Cohanim.
Additional times where we can call up a Cohen or Levi after the first 2 call ups to the Torah
We are are very careful not to embarrass a Cohen or Levi by potentially casting aspersions on their correct lineage through the order and selection of call-ups to the Torah.
As part of the honour due to be shown to a Cohen, he is called first to the Torah, followed by a Levi, and the Yisrael.
We learn that Moshe instituted that we read from the Torah with a maximum gap between hearing the Torah of 3 days. Ezra instituted that there needed to be 3 call-ups per sitting with no less than 10 verses on each day.
The placement of the laws of lifting the Torah, Hagboh, before the laws of reading the Torah, reflects the custom of Sephardim to perform this act first. For Ashkenazim, the Torah is read first.
The ketores (incense) was offered up morning and afternoon and as a reflection of that many have the custom to read the verses relating to ketores at those times.
We continue with a discussion of the laws of saying the prayers immediately after tachanun - u'vo l'tziyon, aleinu, and mourners kaddish.
We learn about the days when tachanun is not said which includes the mincha service on the preceding day.
We discuss when and where tachanun is not said or where we do not fall onto our arms but the we recite the words of tachanun.
In early times tachanun involved a complete bowing down to the ground however today we lean on our arm instead. We discuss which arm to lean on in the morning prayers and afternoon prayers.
Prior to the last word of each of the 3 blessings the cohanim extend a tune during which time the congregation says the ribono shel olam prayer that helps where a person had a bad dream.
In Israel, the priestly blessing occurs daily during shacharit and on Shabbat also during mussaf. It is also said during during the neila prayer (when neila is said, such as on Yom Kippur). It is not said during Mincha out of concern that excess alcohol may have been consumed during lunch and rendering a Cohen unfit to duchen. In the diaspora, the priestly blessing is only said on yom tov festivals.
The Halacha describes how the Cohanim wave their hands as they say each of the three blessings during duchaning.
We discuss the different opinions as to whether a Cohen who is mourning can duchen and the reason that Cohanim in the diaspora do not duchen every day (like in Israel)
Can a Cohen who transgresses Judaism still Duchen and does that still hold true if he has married someone is prohibited from marrying?
We continue exploring issues that would cause a Cohen to become invalid from blessing the Jewish people. The Halacha considers the status of an idol worshipper, a desecrator of Shabbos in public, and a drunken Cohen.
We continue our discussion of situations that might invalidate a Cohen from duchening such as not pronouncing the words correctly, a lone child Cohen, and a Cohen who has murdered another person.
A Cohen must not add blessings of his own into the Bricat Cohanim however, he may bless the people multiple times a day and makes a bracha each time he does so. We also learn about physical blemishes that prevent a Cohen from duchening because people will find it unusual and stare at him, and not have intention to listen carefully to the bracha.
In the times of the Temple, the Cohanim mentioned the explicit name of G-D and the Divine Presence rested on their hands. As a remembrance of this we do not stare at the Cohanim nor at their hands. There are different customs as to whether Cohamin cover their hands with their Tallis during the blessing, and the people cover their faces during this time. We also discuss what should be done when there are only Cohanim in shul and no Yisraelim.
The Halacha discusses what a Cohen chazan should do if there there are other cohanim able to duchen without him or if he is the only one available to do this.
The opinion of the Sefer Charadim is that there is a Torah obligation on all Jews to receive and engage in the Birchas Cohanim. The answering of 'amen' is they way we complete the blessing.
Many of the particulars of how the Cohanim bless the community are learnt directly from Torah verses. These are critical to the successful
performance of the mitzvah. One such requirement is the ability of the Cohen to raise his arms unaided during the blessing.
The Cohanim initially face the Aron when they go to bless the people. This is because they offer a request as a prayer before they perform their mitzvah. As a prayer it is proper to face the Divine Presence (Shechina). When they perform the mitzvah of blessing the people this has to be done face to face with them and so they turn around to do this.
Does the Cohen Make a Bracha When Washing His Hands for Duchening since he has washed and made a bracha before shacharis? Also we learn the correct time the Cohen needs to move towards the duchen during rotzeh.
It is a positive mitzvah for a Cohen to bless the Jewish people. Should a Cohen feel to unwell or weak to do so he should leave shul at least before the Chazan announces "Cohanim". The custom is to remain outside shul until the prayer has been concluded. A Cohen should not wear shoes when making the priestly blessing, but neither should he go barefoot.
It is a positive mitzvah for a Cohen to bless the Jewish People, and prohibited for a non-Cohen to try and do this in the same way as a Cohen. We discuss the point at which the obligation commences for a Cohen.
The community as well as the chazan need to say Modim D'Rabbonon - which is different from the rest of the the amidah where the chazan is our agent in saying the blessings. Modim is different as it is an expression of thanks and we cannot "outsource" thanks to anyone else - we must express thanks ourselves.
We discuss the importance of when the chazan misses saying brochos of the amidah and specifically the "blessing" for those who slander the Jewish People. If he misses this brocho he is removed immediately from his position as we are worried that he considers himself one of them and is in fact a heretic.
We discuss the elevated status of kedusha and the importance of listening carefully to each word. We also learn about the custom to raise oneself on one's tip toes in responding to kedusha.
We learn that technically, if a person missed out an insertion that necessitates going back to the beginning of the Amidah, he could fulfil his obligation by listening carefully to every word of the Chazan's repetition.
Answering Amen is a fundamental part of our daily practice. We delve into the meaning and application of this and when it should NOT be said.
Although instituted on behalf of those who were not expert in saying the Amidah, its repetition applies to everyone and the Halacha teaches of the great care needed in listening intently whilst the chazan says it.
The repetition of the Amidah was instituted primarily as a way to exempt members of the community who did not know the words of the amidah themselves. For this to work, each person needs to listen to each and every word without interuption. The ability of the chazan to exempt another person does not work if they have the ability to pray the amidah for themselves.
The Halacha discusses the way we should step back from HaShem after completing our prayers.
We discuss the completion of the amida and one's personal requests, together with the significance of stepping back and bowing.
We discuss what a chazan must do if he forgot to add anaynu on a fast day - normally added before the bracha of refaynu, and separately the meaning of the retzay bracha.
The amidah encompasses the whole range of human needs and Divine requests yet, our Rabbis provided the opportunity for us to insert personal requests within its text. There are some rules and regulations we should be aware of when adding in our own thoughts and personal requests.
We conclude our discussion of the brocho of Boreich Aleinu when insertions are missed, and discuss the brocho of hashiva shofteinu with the change in text between Rosh Hashana and Yom Kippur
Continuing with the next bracha of the amidah, we discuss when to make the appropriate insertions into birchat haShanim
We discuss the ‘90 times rule’ for establishing the habit of correct amidah additions. We also examine the order of blessings and their meaning.
We learn about the 30 day rule of assumed habit from what one was doing before. If you have been saying mashiv haruach for less than 30 days and not sure if you inserted it correctly, the presumption is that you followed the pre-existing practice where it was not said.
When You Must Repeat the Amidah for an Incorrect Insertion - and the two second rule following completion of a blessing,
We mention the blessing for rain between the end of Succot and beginning of Pesach. We learn in this lesson what to do if he adds or removes this prayer by mistake.
We discuss when we start and stop saying Mashiv HaRuach (Prayer for Rain) and the importance of its announcement in shul prior to this happening.
Chazal were particular that we should only bow at set times during the amidah - during Avot and Modim and not before and after other blessings. Our discussion today explains this and also the correct format for bowing.
The requirement to adjoin the blessing of redemption with the start of the morning amidah is very strong - and in some cases overrides praying together with the community. We also discuss the requirement not to add personal requests into the first and last 3 blessings of the amidah unless they are for the community and this forms the basis of the insertion of piyutim and yotzros - liturgical additions of many communities.
We discuss when teffilas haderech should be said and a prayer said that our learning of Torah should be clear and correct.
Part 1 of the laws of Tefillas HaDerech - Prayer When On a Journey - the ideal of joining this prayer with another blessing
Under circumstances of great need, the condensed version of the amidah can be said - havineynu. Where even minimal concentration is not possible then the tefilla kitzorah can be said with the full amidah repeated when he is in a more settled environment.
We continue looking at the timing of one's amidah in order to bow during the modim prayer together with the congregation.
We learn how to conduct ourselves if coming to shul late in terms of the priorities of answering kedusha, kaddish, and other prayers if that will mean missing praying at the same time as the community.
We discuss cases where a make up Amidah is not possible because there is nothing to be gained my repeating a "wrong" nusach (text) in make up for the previous day. We also examine whether you need to repeat an Amidah if you insert completely unnecessary additions from different parts of the year into the Amidah.
Where someone misses an Amidah by accident or where events occur beyond their control, there is an opportunity to make up a missed Amidah at the next sitting. If missed intentionally, there is no make up possible. Is getting caught up in ones work considered an accident or intentionally missed Amidah or not?
We learn that Chazal only instituted the ability to make up for missed Amidahs at the next tefilla time period and not beyond.
Where a person makes a mistake or faces a situation beyond their control and does not say the Amidah during one session, it can be 'made up' and the next time for davenning.
We introduce the concept of obligatory Amidah prayer, and a voluntary Amidah. This can be used in cases of doubt whether we fulfilled our obligation or not.
Where a person is so all consumed in their learning that they would not interrupt for any reason other than complete bodily necessities, they are exempt from prayer. Even in the time of the Shulchan Aruch it was not considered that such people existed and so for us, we must interrupt Torah study for saying the Amidah.
We discuss the concept of exemption from a second mitzvah (praying the Amidah) if you are already occupied in a mitzvah. We also see the argument between the Rambam and Ramban in the nature of the obligation for prayer - whether biblical or rabbinic, and the implications for womens' prayer.
It is not allowed to interrupt the amidah by speaking in almost all cases. Even to answer kaddish and kedusha is not allowed - rather a person should be silent and listen to the. words of the chazan and it is as if one has answered.
There are certain circumstances when interrupting one's prayer and moving to another location is necessary and is not called an interruption. Speech should be avoided under most circumstances. If there is a large interruption, the Halacha discusses where we should restart our davenning following the interruption.
The Halacha discusses what a person should do if they feel a great need to pass wind during the Amidah.
This siman discusses the care we must take not to disturb someone who is praying by sitting next to him/her or passing in front of them.
Whilst Hebrew is the language of choice for all of our prayers and has special qualities that transcend other languages, it is permitted to pray in any language that one understands as long as this does not become a permanent feature of synagogue life and Jewish practice.
The essential requirement is to be focussed and concentrate on every word of the Amidah. Minimally, we need to have concentration for the first brocho of Avot. Without this minimum level of concentration we haven't truly fulfilled our obligation of saying the Amidah.
The basic Halacha is that a person should not pray if they have drunk a reviit (86ml) of wine or more but should rather wait and let the effects of the wine wear off. This is qualified in today's discussion where we learn about different levels of intoxication and abilities to concentrate during the amidah, Shema, and other brochos such as birchat hamozon.
Kabbalistic methods for expelling extraneous thoughts, approaching Hashem in prayer, and expectations following successful prayer.
We learn further about under what conditions it is permissible to spit during prayer (something that is very uncommon today) and we also learn about the essential act of prayer and what (mindset) intentions we need to have.
The Halacha requires us to only hold those items needed for a mitzvah purpose such as a siddur and lulav (at the right time) during prayer so that we not disturb our concentration.
Praying in The Presence of Idols and How we Should Stand During Prayers - we do everything we can that helps our concentration. We stand in awe and trepidation with our eyes looking down and our hearts in the Holy Temple as we talk to HaShem.
The preference is to stand unsupported whilst davenning. If this is not possible then it is acceptable to pray seated or even laying down when sick.
The Halacha teaches us the direction we should face to pray and the ideal positioning of the Aron Kodesh in shul. Some face directly East towards Israel, and some South East if they are North Easterly to it.
The Shulchan Aruch requires us to pause for a few seconds before we pray to consider before Whom we are praying. Doing this will change the very nature of our prayers.
There is a mitzvah to ensure that our hands are clean for prayer as well ideally for saying Shema, learning Torah, and making brochos. Water is the preferred medium for cleanliness but in the absence of water, other abrasive materials can be used.
The Halacha places great importance on ensuring a clean body prior to prayer and even if that means missing davvening in an minyan - this would take precedence. Events are sometimes beyond ones control and we are instructed how to handle those eventualities.
There are objective and subjective standards we need to consider when preparing ourselves to stand before Hashem in prayer.
We continue our discussion of where one should daven in shul and potential problems of praying very close to one's Rov.
It is important to establish the right environment in which to daven. The Shulchan Aruch mentions finding a fixed place, ideally close to the wall, and without interruptions of large objects or people between you and the wall. These are not mandatory but create a higher quality of environment for prayer.
The Halacha discusses how far one must journey forwards or backwards to find a minyan to pray in.
We learn that there is a special quality with praying at exactly the same time as the community prays in shul, even if you cannot be with them physically at the same time. When in a minyan you should not pray the Amidah before the community unless feeling very unwell.
Today we learn of the importance of praying with a minyan and the extra qualities that are achieved over and above praying by oneself.
We learn about the type of conditions that need to surround a person when praying. Ideally, with windows, the preference of a building over a field, and not praying in a ruined building that can lead to problems.
The Halacha teaches us what to do if we need to set out early in the morning before the ideal time of saying Shema and the Amidah. We also learn about not standing on high places to daven - whether because we will be thinking of our safety and not concentrating or we should not put ourselves in a high place with regards HaShem
In essence, the importance of morning prayers even overrides the learning of Torah after the time for saying the Shema and the Amidah has arrived. In practice, there are reasons where Torah study is encouraged even during this time on condition that the time for davenning will not pass by without Shema and Amidah said in their correct times.
The Halachos we are learning underscore the importance of prayer and greeting one's Maker in the morning before we take care of our own needs. We discuss the common practice of drinking tea or coffee before morning prayers and how sugar is perhaps no longer a sign of wealth and arrogance when consumed with hot drinks.
We are not allowed to greet someone invoking HaShem's quality of Shalom - as in wishing someone 'shalom alaychem' before one has said the amidah. However, to casually greet someone you meet on the way by saying 'hi' is not a problem. Certainly, one can respond to a greeting initiated from another person.
The Halacha distinguishes between various different points that mark the start of the day and how they apply to mitzvah observance. We learn about 'netz hachama' - day break - as the ideal time to say the morning amidah.
Ezra instituted that all men should immerse in a mikveh following emission of semen before saying Shema. This decree was eventually nullified as the community was not able to uphold it. The practice continue today amongst pious individuals but is not mandated.
Modern plumbing is relatively new and Halacha offers two methods to deal with the problem of waste in the home and obligations to say Shema, blessings, and learning Torah. We can cover the items or distance ourselves from them. The Shulchan Aruch and Mishra Berurah guide us in how we can do this.
Saying Shema is a sanctified activity and needs a location appropriate to this task in order for it to be permitted
The bathhouse has 3 areas and each has its own status with regards saying Shema and other sanctified activities. As people are in varying degrees of undress and steam/ smells are present there.
We continue discussing under what conditions a room takes the status of being a halachic bathroom for the purposes of saying Shema close by.
When excrement loses its prohibited status and permitted to say Shema near it. What is the status of modern bathrooms?
We discuss the age at which excrement from a young child is problematic for purposes of saying Shema and praying.
Where we learn how we are able to say Shema and pray the Amidah when in a situation of needing to break wind.
Does animal faeces have the same prohibitions in terms of saying Shema as human excrement? It depends on whether it is accompanied by a bad smell or not. The Halacha explains all.
A continuation of the discussion of what constitutes a separation of domain between an individual and excrement for the purposes of Shema, Also, animal waste and saying Shema
Aside from the physical presence of human waste, we need to distance ourselves from foul odours that come off it. We also learn about what constitutes a separation of domains between the waste and the person wanting to say Shema.
Urine is not as severe as excrement in terms of disrupting the saying of Shema. The Halacha offers a solution of pouring water onto it if it is there and that will permit reciting Shema or davenning within its vicinity.
How the Halacha requires us to try and maintain high standards of cleanliness especially when saying Shema or praying, whilst recognising that we are humans and our bodies are designed in a certain way.
Are we allowed to say Shema next to a baby's full diaper? The Mishnah Berurah explains.
There is a general prohibition of a man listening to a woman sing and specifically at a time when he is saying Shema this is problematic.
A man cannot say Shema in front of a married woman's uncovered hair. A man may be drawn to improper thoughts when saying Shema
We conclude the conditions needed to recite Shema when in a state of undress and turn to what constitutes "nakedness" for Shema purposes in women's clothing.
Water can create a covering to nakedness and also a separation from the heart for purposes of saying Shema, or any other holy prayer.
The Halacha discusses a number of elements concerning nakedness during saying Shema and other prayers/ blessings. Apart from covering our nakedness we need to have a separation between the heart and our lower body - often referred to as a 'gartel'.
Saying Shema should not be done if nakedness could lead to improper thoughts and the Halacha teaches us under what conditions material separations are needed to ensure the correct level of sanctity.
Continued application of the principle of being occupied in one mitzvah exempts you from performing another mitzvah
Laws of mourning are suspended during Shabbos and Yom Tov. In communities where burial is allowed to take place on Yom Tov, exemptions from Shema and other mitzvot return.
The importance of taking care of the burial of a close relative overrides mitzvot and specifically here, the mitzvah of Shema.
We discuss the concept of being occupied in one mitzvah exempts you from another (Shema) and the boundaries of this exemption
We explore the exemption of women and young children from the obligation of saying Shema and the concept of time bound mitzvahs.
Completion of the topic of repeating a 'part of Shema' to allow the saying of kadish and brochu for those who come late to shul.
A discussion of the practice of poreis Al Shema where latecomers come to shul and we allow Borchu to be said together with part of Shema on their behalf.
Questions of different minhagim surrounding the insertion of piyutim within the blessings of Shema - some halachic considerations on whether they constitute an interruption to the prayers and whether one should say them.
The principle of when we repeat biblically ordained mitzvot and those of rabbinic decree in questions of doubt.
The joining of go'al Yisrael brocha and start of Amida should not be interrupted even for kaddish and kedusha
Are there any circumstances when interruptions are allowed between mentioning the redemption from Egypt and starting the Amida?
A discussion on the opinions whether a Cohen (or non-Cohen) can interrupt Shema to get called to the Torah.
When and how do we interrupt saying Shema to put on tallis, tefillin, and to answer parts of davening from the chazan? All will be revealed.
A discussion of when one can interrupt the saying of Shema to greet someone or respond to another’s greeting.
When should you interrupt what you are doing to join with the community in saying Shema even if you have already fulfilled your mitzvah of saying it?
The Halacha discusses when you need to return to the start of Shema if there is a long pause in the middle.
Reading Shema correctly. What should you do if you are unsure if you have missed out a verse or word from Shema?
The importance of having proper intent for the first possuk of Shema and the requirements to say the words in order of the remaining sections.
The preference is to say Shema seated but what should you do if you are travelling and on the move?
Shema can be recited in any language you understand although the preference is Hebrew. Ideally, each word should be spoken and audible to the speaker.
Discussion of care needed for reading Shema and from the Torah, the difference between a sheva na and sheva nach, and although precision is ideal, without it you still fulfil your Shema obligation.
What are the thoughts and intentions we need to keep in mind when we say ‘Echad’ in Shema and what are the laws of extending the length of letters?
The connection between the 248 words of the Shema and protection for the 248 limbs of Man. Covering your eyes for the first verse of Shema.
Intent needed for the first verse of Shema and how we should not rush the saying of Shema
The Brochos of Shema can still be said out of their correct order and do mitzvos need kavanah (intent) in their performance or not?
How a stand-in chazan picks up from the mistake of the first chazan. Why no start of ‘Boruch’ for ahava rabo brocho.
Under what conditions can the chazan exempt others from their obligation to say Yotzer Ohr (or other Brochos)?
Mixing the evening Shema brocho with the morning one of Yotzer Ohr. When do you fulfil you brocho obligation and when not?
Further discussion on a minyan split between locations and the chazan in a box! Forcing payment on those leaving for Yom Tov if they leave the town without a minyan
When can you join people located in 2 locations to form a minyan? Can men be part of a minyan when they are in the separate section for woman?
Complexity in calculating barmitzvah dates, individuals excluded from forming a minyan, and Covid minyanim. Can a minyan be in separate places?
Does one or more men sleeping invalidate the minyan? Should we wait for others to finish their Amidah before stating the repetition?
When can you continue with Kaddish and kedusha when people leave and there is no longer a minyan?
When are we allowed to cause an interruption between yishtabach and Kaddish? Start of laws of Kaddish
Fixed term chazan/ shaliach tzibur? Laws of yishtabach and when interruptions are permissible straight after it.
When do we remove a Shaliach Tzibur for inappropriate behaviour. Can the son of a chazan/ shaliach tzibur or Rov automatically take his place?
Better to pay for a Shaliach Tzibur or volunteers? How is payment collected? Should a community appointed a paid Rabbi or Shaliach Tzibur if funds don’t allow for both?
Does a person praying on behalf of a deceased relative automatically take precedence over everyone else? It’s not as we might expect!
Not so fast! Rejecting a call to daven for the community up to 3 times. Can a convert become a chazan/ shaliach tzibur?
Is a chazan/ shaliach tzibur allowed to extend prayers greatly through much singing. Also, care needed in pronouncing letters and words correctly.
Is it all about having a good voice or is there more to being appointed the shaliach tzibur/ chazan of a community. Can a murderer be appointed in this role?
Concluding yishtabach prayer and the importance of choosing a worthy chazan for the community.
How late in the day can we say the morning blessings and Yishtabach prayer is said standing.
What to do if you arrive at shul late one morning. What parts to skip and what takes precedence.
The great benefits of reading Pesukei D’Zimra carefully and specifically having intent for the phrase posayach es yodecho in Ashrei
We learn that pesukei d’zimra form a complete unit and ideally should not be interrupted with speech.
The reason why we say Mishnah of Ezehu Makomon and Braisa of Rebbe Yishmael and start of formal prayer, boruch sheomar.
Should we be still or sway when praying? The prohibition of reciting written Torah verses orally.
Blessings on learning Torah when waking in the early morning. Reading the sections concerning the daily sacrifices.
Interruptions between the brocha and the learning of Torah. Since our minds are always looking to return to Torah learning, it is sufficient to make the brocha once per day - there is never an interruption.
2 or 3 Brochos? Praying for one’s children and connection with Torah blessings. Using Ahava Raba blessing as substitute for specific blessings on Torah.
The special significance of blessings on learning Torah and what to do if you forget that initially to make them
A discussion on whether you should say blessings of the Torah before reading any verses from the Torah as part of davenning.
Can a convert say ‘thank you for making me a convert’? Ordering of the blessings, and staying awake all night - which blessings do we rather hear from others who have slept?
More on the background to morning blessings and obligation to make 100 blessings a day.
Completion of laws of tefillin - avoiding wearing tefillin in a bathhouse. Start of laws of the morning blessings.
The prohibition of sleeping whilst wearing tefillin (and exceptions to this). Also, the prohibition of wearing tefillin in close proximity to a grave or dead person.
Completing changing the designation of sanctified items and start of how to handle tefillin when going to the bathroom.
More on the distinctions between designating an item for use as part of the sanctified item itself, an item in support of the main holy item, and items that are sanctified only during their use in performing a mitzvah with them.
Tefillin bags and cases must only be used for their designated purpose and only in some cases used to carry mundane items.
Inherent sanctity in different parts of the head and arm tefillin and not switching them around.
Carrying packages on ones head and arms that interfere with tefillin wearing, saying Shema, and davening.
Continuing with the laws of proper respect of tefillin and other holy items. Can you sit on a synagogue bench where tefillin and tallis are stored directly underneath?
Maintaining the sanctity of tefillin, Torah books, and mezuzahs with a double covering.
Buying tefillin from an expert/ trustworthy individual removes the need to check tefillin (ever!). Also we learn not to let the tefillin straps or boxes hang from a peg.
The status of tefillin written or provided by converts (who return to their previous religion out of fear), heretics, non- Jews.
In which we learn individuals who are invalid from writing tefillin because they have removed themselves from the category of tefillin wearers.
In which we learn the principle of when you are occupied in one mitzvah you are exempt from another - the limitations to this general rule
In which we learn lessons of exemption and obligation in wearing tefillin from mourners and bridegrooms and those around them. Frame of mind plays a major part.
In which we learn when sickness prevents the mitzvah of tefillin for those who want to, and why women cannot put on tefillin even if they want to!
In which we learn the incredible reward for fulfilling the mitzvah of tefillin and the reverse for those who believe the mitzvah is degrading for them. We also learn about when a bar mitzvah boy should start wearing tefillin and the sanctity required in doing so.
In which we learn about the care needed that letters should not run into each other above and below, the required spacing between letters and words, and how a sofer should ideally write the tefillin passages.
In which we summarise where text can be corrected and does not create a problem of writing 'out of order' and the case of the missing ink!
In which we learn the principle of "mind the gap" - a problem of one word divided into two, and return to look at the need for all lettering to follow the order they are written in the Torah - issues of fixing lettering out of sequence.
In which we learn the great potential of a scribe for good and evil and a lengthy warning of the Mishnah Berurah on ensuring the community appoints trustworthy and G-d fearing individuals as scribes.
In which we learn more on fixing letters and discover what sets apart the highest quality tefillin writing apart from the next.
In which we learn that the letters of the tefillin have to be "written and not "etched out" - when we can correct lettering affected by excess ink
In which we learn about asking a child to help determine the whether "broken" letters are still correctly formed.
In which we learn how advances in technology have changed the thickness of parchment selected for use in tefillin plus, more on holes in the parchment that might affect lettering.
In which we learn the correct intent needed to create the tefillin parchment and whether machines can make it. We also look at the source of parchment and parchment with a small hole in it.
In which we learn whether tefillin require etched lines in the parchment and how the parchment is made.
In which we learn that you can use any colour ink for writing tefillin (as long as it is black). Each letter must be separate and well formed.
In which we learn why we don't wear tefillin on Shabbos and Yom Tov, and what about Chol HaMoed? We also turn to the discussion of the writing of the tefillin parchments.
In which we learn the correct time for putting on tefillin and why technically there are cases at nighttime when one can wear tefillin.
In which we learn the order of removal of tefillin, their storage, kissing the tefillin, and no blessing to be said on their removal.
In which we learn what HaShem REALLY showed Moshe when pointing to the knot of His tefillin plus the correct measurements of the tefillin straps, and when black needs to be black!
In which we learn the correct position of the head tefillin spoiler alert - it mustn't be on the forehead!
In which we learn the where a left handed person should tie their hand tefillin and the windings on the arm
In which we learn why Teddy Boys will have a problem with tefillin and where separations between tefillin and the body cause a problem
In which we learn how an amputee can fulfil his obligation for tefillin. We also find out the importance per kabbalah to have the yud know next to the tefillin box.
In which we learn what to do if you only have one tefillin and the exact positioning of the arm tefillin.
In which we learn when to take off tefillin towards the end of davenning and the difference on rosh chodesh chol hamoed.
In which we learn conditions where the tefillin move or are removed and when a further brocho is required
In which we learn answering amen and other responses whilst in the middle of putting on tefillin. Plus, when we follow Kabbalah as normative halacha.
In which we learn when best to make the brochos of tefillin and what to do if you interrupted between placing of the arm tefillin and head tefillin.
In which we learn the unique mitzvah intention of putting on tefillin, the number of brochos one makes, and the correct vocalisation of the brochos.
In which we learn the preference for entering shul already dressed in tallis and tefillin and the importance of wearing tefillin minimally for saying shema and praying the amidah
In which we learn how tzitsis protects a person from mistakes and how we rise in holiness with the wearing of tefillin.
In which we learn when to make shechiyanu on a tallis, care when in a cemetery to hide tzitsis, and special customs in the mitzvah of tzitsis.
In which we learn of the correct disposal of mitzvah items, and why a star pupil was not allowed into the yeshiva of the Chasam Sofer.
In which we learn why we do not make a brocho when making the tzitsis and also the care needed in buying and selling a tallis with tzitsis - and concerns of murder and prostitution!
In which we learn the correct time of the mitzvah of tzitsis and the worrying possibility of placing tzitsis on our bedsheets.
In which we learn the obligation of mitzvah of tzitsis and how women can take upon themselves time bound mitzvos
In which we learn why sewing back on detached tallis corners is problematic, and why torn tallis holes may not look so nice but are not a problem.
In which we learn about the principle of not disgracing mitzvah items via improper removal, and tzitsis transplants.
Taking someone's tallis without asking, definition of theft, and benefiting from others money in the performance of mitzvos.
In which we learn the other mechanisms apart from direct purchase that make a tallis yours and the surprising ruling of the Mishna Berurah regarding making the use of a shul tallis.
In which we learn the importance of initial intent in the making of tzitsis and Rambam's view that intention is not required in the knowing and coiling of the threads,
In which we continue to learn about the importance of self dignity and move to discuss who is permitted to make tzitsis
In which we learn that the preservation of self honour takes precedence over malfunctioning tzitsis.
In which we learn the location of the minimum measure of a broken tzitsit and turn to questions arising from carrying them on Shabbos
Where we learn the number of coils of the titzis, their significance, and when strings break.