Tag Info

Hot answers tagged

11

Shulchan Aruch O.C. 672:2 שכח או הדד ולא הדליק [....] ומיהו הני מילי לכתחילה; אבל אם עבר זה הזמן ולא הדליק, מדליק והולך כל הלילה. ואם עבר כל הלילה ולא הדליק, אין לו תשלומין If one forgot and didn't light, or purposefully didn't light [....] however, this is only lechatchila; if [the end of sunset] has passed and one didn't light, they should light ...


10

This article summarizes the rules of dress for both men and women required for saying brachot. There are footnotes to sources, as well. Excerpts: Another aspect of “holiness” when saying a bracha is that a man is required to have a “separation between his heart and his lower body.” This typically requires no special attention, as it is accomplished ...


7

In the first case you have (where it's an appropriate b'racha) the רמ״א (in 209:1) is quite clear that you're okay: וכל שכן אם היה בידו יין וסבור שהוא מים ופתח אדעתא לומר שהכל ונזכר ובירך בורא פרי הגפן שיוצא שהרי אף אם סיים שהכל יצא (טור): Surely if he had wine in his had, and thought it was water, and started with the intention to say Shehakol, but ...


6

The Mishna Berurah (196:4) says that if someone steals wheat, grinds it and bakes it, it is actually a Machlokes on whether he could say a Bracha on it. Nonetheless, from the Mishna Berurah it's clear that the Machlokes applies because in this particular case, the thief effected a change (שינוי) through which he acquires the item. However in a "standard" ...


5

I found the following teshuvah by R. Betzalel Stern, BeTzel HaChochmah 2:16: Regarding someone who travels by airplane from Australia to Israel, and on the way flies over mountains and deserts...In my humble opinion, it seems obvious that as long as he has a clear view, even though he only sees them from a plane flying miles above, he is ...


5

According to most philologists/etymologists, the Biblical Hebrew word חג means something similar to a festive pilgrimage or gathering. It is thus related to the modern similar-sounding Arabic word Hajj, which refers to the Islamic obligatory pilgrimage. In that case, חג is only applicable for the three Biblical holidays when there's an obligation to make a ...


4

The Gemara in Berachos 49a has a dispute whether or not the beracha in bentching of Hatov Vehameitiv should have malchus in it. The machlokes is expressed as a function of the beracha being Biblical or Rabbinic in nature: פליגי בה אבא יוסי בן דוסתאי ורבנן חד אמר הטוב והמטיב צריכה מלכות וחד אמר אינה צריכה מלכות מאן דאמר צריכה מלכות קסבר דרבנן ומאן דאמר ...


4

No -- a bracha should not be made on stolen food. The gemara in Sanhedrin 6b paskens that if someone would steal wheat, grind it, and bake bread out of it, a bracha still would not be made on that bread. The Rambam (Hilchot Brachot 1:19) brings this as the halacha -- any food that is asur does not get a bracha either before or after. (Credit to this ...


3

It is in the negative formulation to create parallel structure with shela asani isha and shelo asani aved. While for us parallel structure is just something our middle school English teacher ranted about in regards to Shakespeare, these prayers were written before writing was common. There were no printing presses, and the first written siddurim weren't ...


2

If the purpose of malchus at the start is to set the frame of reference (as you say), then, well, it's already been set! Perhaps that's why a blessing after another (s'mucha) doesn't need a "start", either. Just my own thoughts.


2

The issue here is that you are mixing in a solid instead of a liquid. There are two reasons why this doesn't make a difference. The first is that one of the examples cited of things mixed in is spices, which are not a liquid and are not being substituted as a binding agent of the dough, and even so they have the same status as fruit juices (Shulchan Aruch, ...


2

In short, the mitzvah to light has already been fulfilled by your wife, assuming she's Jewish, as per answers and comments to this question, and you have already gained the mitzvah via your wife's lighting. The fact that others in the household light the candles is what is called hiddur mitzvah - enhancing the mitzvah. If you're following this rule, you ...


2

No, the meat would not be forbidden if the blessing was skipped, in most cases. The blessing need not be repeated if it was skipped. See Simla Chadasha (19:1), who writes: ואי לית ליה לא יברך אחר השחיטה אפילו תוך כדי דיבור דכיון דראוי היה לברך קודם ודחי נפשיה הואיל ואדחי אדחי אבל השחיטה כשרה אפילו לעצמו ואפילו הזיד ולא בירך ומ״מ אם רואים שהעם פרוצים ...


1

The food in your first link, for which a b'racha isn't said, is food that was stolen. I don't think we can generalize from that to all forbidden foods. The Rambam says that any food that is asur does not get a b'racha either before or after. However, the Shulcan Aruch says that there is at least one case where you do say b'rachot afterwards. This answer ...


1

This question might be a dupe of what @AvrohomYitzhak linked to. Either way, read this to get a general sense of what's considered "desert". Excerpt: If one is already full, and he is only eating the deserts because he enjoys its taste, he would have to make a new bracha on the item. Ice cream, sherbet, and candy all receive a separate bracha ...


1

I think that grammar is a major part of the answer and can lead to a theological insight. It is pretty clear to me that even without the hey (called the hey ha'yediah), the phrases should be translated and understood as "THE ..." As a simple example without getting bogged down with too much grammar, think about the very familiar text, Baruch atah Hashem, ...



Only top voted, non community-wiki answers of a minimum length are eligible