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6

The Talmud (Brachot 58b) says that upon seeing good creations or trees one says ברוך...שככה לו בעולמו. The Tur (OC 218) quotes an argument between the Raavad and Rosh if blessings like these should be recited only the first time one sees the object, or even if the object hasn't been seen in 30 days. He rules like the latter opinion (Rosh). The Tur in OC ...


5

Rav Eliyashiv psak is quoted in Ashrei Haish Perek 13:10(pg. 135) saying that one does not need to close the electric by the bracha of aish,and this is what he did in his own home.


5

There is a teshuvah from Rav Shlomo Zalman Aurbach quoted here which says that since the Gemara's examples of animals that we make the bracha on are land animals, we do not make it on sea creatures. If one saw a land animal while submerged in water your question would still apply.


5

The Rivevos Ephraim 6:410:1 brings the psak of Rav Eliyashiv that one may hold a child during bentching. In Chelek 8:572:1 he was asked to explain the psak of Rav Elyashiv how its ok since there are achronim who hold by pisukei dizimrah one cannot hold anything so certainly by a doraisa one would have to avoid such a thing. Rav Ephraim Greenblatt(Rivevos ...


4

Answer: Their reply be "Boruch Dayan HaEmes" like the avel himself. Background: Says the Kitzur Shulchan Aruch in 59:6 (and you'll find similar wording in the Rambam and the Shulchan Aruch): מֵת אָבִיו אוֹ אֶחָד מִשְּׁאָר קְרוֹבָיו, אוֹ אֲפִלּוּ אֵינוֹ קְרוֹבוֹ אֶלָּא שֶׁהוּא אָדָם כָּשֵׁר, וּמִכָּל שֶׁכֵּן תַּלְמִיד חָכָם שֶׁהוּא מִצְטַעֵר עָלָיו, ...


4

I recently read an interview with a daughter of Rav Ovadia Yosef ZT"L and during the interview she mentioned that her father Rav Ovadia always held a grandchild on his lap during bentching.


4

There is a concern that the congregation might come to think that the Brachos said before Torah reading are written in the Torah, but closing the Torah and then opening it would take extra time (see Megillah 31a). Therefore, the Rama (139:6) writes that it is best to turn one's head away from the Torah while making the Beracha. Once one is turning his head, ...


4

People I know asked Reb Moshe Feinstein about instant potatoes and he said Ha'adama. His reasoning was that it still lookes like potatoes. Most chassidishe hechsheirim, who print their opinions on the packaging, say to make a shehakol.


4

According to this site, the bracha is ha'adama, no matter what: "There are some fruits and vegetables which even after a thorough mashing are recognizable due to their unique texture. The examples I know for sure are bananas, eggplant, and potatoes. Therefore, finely mashed potatoes are nevertheless Ha’adoma."


3

As per the Beanitos website, Beanitos are made by making a dough out of cooked beans and whole grain rice. Whole grain rice is a topic of discussion if it is mezonos or ha'adama, but I was told that the first ingredient is beans, and rice does not have the halacha of "kol she'yesh bo" (the halacha that even a minority of mezonos takes precedence) which ...


3

Rabbi Lazer Brody says as follows. This is a type of beauty that’s so special that your heart skips a beat or your soul feels totally enthralled. You only make the Bracha the first time you see the person, and then you don't make it anymore again on the same person ever. A man should not make this Bracha on a lady because he shouldn't be looking at women. ...


3

It seems that the Mishna (the source of what you are quoting) differentiates between an open miracle and a natural miracle. Once one has started measuring one's granary - then if it increases it's an open miracle. Open miracles are too obvious and rarely happen. Before one has started measuring, then an increase is impossible to prove. The Mishna suggests ...


2

The Sefer Avnei Yashfei 4:36:3 was asked concerning a case where someone is in his house and sees the light from the lightning through his window, can he make a bracha or not? He first brings the Rambam Berachos 10:14 which does not mention seeing the lighting rather just making a bracha on lighting.However,he writes that since that halacha is talking about ...


2

Ovadia Yosef holds that women, married and unmarried, ideally cover their heads when they say shem u'malchut, regardless of location or others' presence. In a Yeminite shul, unmarried women will be asked to cover their heads and I have seen unmarried Yeminite women cover their heads to light and bless Chanukah candles. For those who are interested in the ...


2

In a personal conversation, Rav Shmuel Kaminetzky said that they do not have "tzuras hapas" (the form of bread) and are therefore mezonos. Rabbi Bodner once showed R' Elyashiv a tortilla and he said that it did have tzuras hapas. (There are other factors that could nonetheless make it not Hamotzi, but R' Bodner did not ask about them). I was actually just ...


2

Not to make light, but there is a famous story about Rav Bick which may or may not be true. Someone was almost in a car accident, barely missing what would have been a horrific outcome and asked the rav if he should bentch gomel. The rav responded that perhaps he himself should bentch gomel because the pants he was wearing went through the washing machine ...


2

This was the subject of a dispute between Rishonim. The Gemara in Berachos 37b says that cooking ( = heating through a liquid medium) bread (meaning baking it, then cooking it) does not remove it from its bread status, as long as it has the appearance of bread אמר רב ששת האי חביצא אף על גב דלית ביה פרורין כזית מברך עליו המוציא לחם מן הארץ אמר רבא והוא ...


2

It seems that poori is deep-fried, in which case it is not bread (not even pas haba b'kisnin) and is always mezonos/al hamichya no matter how much is eaten. (Deep frying is the halachic equivelant of cooking. See The Halachos of Brachos by Rabbi Pinchos Bodner, ch.27.)


2

The Mishna Brurah 227:5 writes : על כל אחד וכו' - והעולם נוהגים לברך על הברקים עושה מ"ב ועל הרעמים שכחו וגבורתו וכו' וכן מסתבר שע"י הרעם נראה גבורתו של הקב"ה יותר מבברק אמנם באמת שייך כל אחת מהברכות על שניהם וע"כ אם שמע ברק ורעם כאחד מברך ברכה אחת דהיינו עושה מע"ב על שניהם ואם בירך שכחו וגבורתו מ"ע ג"כ יוצא. ואם לא היו תכופים זה אחר זה מברך תחלה על הברק ...


2

A beracha rishona is made on any amount of anything edible (Tur O.C. 210:1), including things which aren't so good (O.C. 204:1). So you would make a shehakol. Beracha Acharona could depend on a machlokes about shiurim of foods which are normally consumed more slowly. Something which the normal way to consume it is to have less of it at a time, as I assume ...


2

Where is the source for not answering אמן to a ברכה until it is totally finished It's called an אמן חטופה and the Rambam (Hil. Brachot 1:14) already codifies it. The source is from Brachot 47a. As the Kitzur Shulchan Aruch (6:10) defines it: גַּם יִזָּהֵר מְאֹד שֶׁלֹּא יַעֲנֶה אָמֵן קֹדֶם שֶׁסִּיֵּם הַמְבָרֵךְ כָּל הַבְּרָכָה, כִּי זֶהוּ אָמֵן ...


2

I have an answer to 1 and 3. The trop in the haftara beracha serves as a warm up so the layner can adjust to the haftarah trop after using the different torah trop. When I read the after beracha, I do read it with a tune just as I read the before beracha.


1

The source for this entire question is the Remo (based on the Mordechai and the Maharil) in Shulcahn Aruch Orach Chaim 263:5 who says: הגה: יֵשׁ מִי שֶׁאוֹמֵר שֶׁמְּבָרְכִין קֹדֶם הַהַדְלָקָה, וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁמְּבָרֵךְ אַחַר הַהַדְלָקָה (מָרְדְּכַי סוֹף ב''מ), וּכְדֵי שֶׁיְּהֵא עוֹבֵר לַעֲשִׂיָּתוֹ לֹא יֵהָנֶה מִמֶּנָּה עַד לְאַחַר הַבְּרָכָה, ...


1

I once read Megillat Esther privately to an elderly student of R Ahron Solveichik who could not attend a public reading for health reasons. Before he recited the blessings he told me that R Ahron Soloveichik once reported to him that his grandfather, R Chaim Soloveitchik, believed that the blessings attached to the Torah readings are part of the Mitzva of ...


1

O Ch 191 (3) MB [8] says that one may not do a melacha while saying birkas hamozon. The MB says that even a תשמיש קל (a light activity) is prohibited. If holding a child is a light activity (or more) then it would be forbidden. In O Ch 183 (12) MB [37], it says that one may not make a brocho while doing work and the MB and Shaar Hatziyun say that this ...


1

The Bach in O.C. Siman 167 has a nice explanation of this. He starts by pointing out that the word "hamotzi" is the preferred word for the blessing, even though the word "motzi" would suffice, because "hamotzi" implies both past and future tense (Berachos 38a). The intent, he says, is both on this bread which came out of the ground, and on the bread that ...


1

The ביאור הלכה in סימן קצט ד"ה ויוצאות says from the יד קטנה that a woman may not lead the zimun on behalf of men who are מחויב. Moreover he writes that the women must hear the zimun from a man, implying that three women at such a meal could not form their own zimun, following the rules of division of zimun found in סימן קצג סעיף א. However the מ"ב ס"ק יח ...


1

The Gemara in Berachos 14a says: תניא נמי הכי מטעמת אינה טעונה ברכה והשרוי בתענית טועם ואין בכך כלום עד כמה ר' אמי ור' אסי טעמי עד שיעור רביעתא Thus it was taught: One who tastes does not need a blessing, and someone engaged in a fast may taste without issue. How much? R' Ami and R' Assi tasted up to a Revi'is. There is a dispute among the ...


1

I did not find any sources which explicitly address this (which is itself somewhat telling), but we could try to construct a picture based on the cases that are discussed. There are two parts to the question, as with all discussions of hefsek. 1 - Is this something you are allowed to do? 2 - Is this something that, if I have done it, will cause me to need ...


1

Since the first question was answered already I will address the second one only. The Avnei Yashfei 3:50:3 writes that if one says kiddush levana alone there is no inyan to search out for someone to say shalom aleichem since he said the passuk Tipal aleiheim and no one heard him(see @simchas Torah answer -Mattaeh Moshe reason).He adds by saying if one said ...



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