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7

Just a copy/paste from a nice article on the subject found HERE Avigdor Shinan introduces “Eishet Chayil” in the Siddur that he edited and annotated, as follows: This biblical passage has been included in the Siddur since the 17th century (when Kabbalists established other portions of the Friday night liturgy, such as poem Lecha Dodi—jb). Its ...


5

Looks like it's a Haeitz. Sources: brochos.com which appears to be from the CRC.


4

If you intended to go to that other Sukkah when you made the original Bracha, you can go without making another Bracha there (Mishna Berura 639 sk 48). If you didn't intend to transfer Sukkot when you made the Bracha then if you transferred there would be a Safek about the Bracha and therefore you shouldn't transfer, but if you did anyway you wouldn't make a ...


4

Shulchan Aruch O.C. 212:1 כל שהוא עיקר ועמו טפילה (פירוש דבר בלתי נחשב) מברך על העיקר ופוטר את הטפילה בין מברכה שלפניה בין מברכה שלאחריה Anything which is primary and has a secondary with it, make the blessing on the primary and exempt the secondary, both in the blessing before and after. This applies to a food no matter how "special" it is, as ...


3

See this article: Authorities dispute whether the berachah of shehecheyahu is entirely subjective, depending on the subjective joy a person feels, or whether the berachah includes an objective element, whereby if a garment or item is not important, and does not usually induce joy, one cannot recite the blessing. According to the Rosh, the ...


3

The Gemara (Sukkah 37B) asks the same question: R. Jeremiah enquired of R. Zerika, Why in the blessing do we say only ‘To take the palm-branch’? — Because it towers above the others. Then why should not one lift up the ethrog and recite the blessing over it? — The reason is, the other answered him, that as a species it naturally towers above all of them. ...


2

Mishna B'rura 639:48 says to say it as soon as he remembers so long as he's still at his meal and that, if he hasn't yet said his b'racha acharona, he should eat more thereafter; it seems to me to imply that, if he has already said his b'racha acharona, he should sit around awhile after "leshev basuka".


1

See my answer to a related question. In summary, if your watch gives you personal joy, according to many opinions, you should say Shehechiyanu. If the new watch makes you more punctual to appointments when you were chronically late, then, perhaps your friends should also say "Hatov Vehamaitiv" :-) :-)


1

The mishna (Challa 1:7) says: נחתום שעשה שאור לחלק, חיב בחלה.‏ נשים שנתנו לנחתום לעשות להן שאור, אם אין בשל אחת מהן כשעור, פטורה מן החלה.‏ A baker who baked bread [that had the proper amount for Challah], while intending to sell pieces of it [where each piece is less than a shiur], is obligated in Challah. Women who gave ...


1

The minhag is to say it once for everyone but Rabbi Shurkin says that Rav Yoshe Ber Soloveitchik would tell it to every single avel individually.


1

For the five gifts of Terumah Gedolah/Terumat Maaser/Maaser Rishon/Maaser Sheni/Maaser Ani: Chochmat Adam (Shaarei Tzedek 10:13) writes that the relevant blessings are Lehafrish Teruma/Terumat Maaser/Maaser/Maaser Sheni/Maaser Ani. Be'er Moshe (5:107:4) writes that while he thinks the Rash held the blessings would be Lehafrish Teruma/Terumat ...


1

The full expression (at least in the Spanish-Portuguese custom) is "hazaq ubarukh tihye" (yes, that "b" is beth without daghesh, as is standard in Spanish-Portuguese Hebrew pronunciation). The challenge is that we do not know whether it is "be strong (verb) and be blessed" or "be strong (adjective) and blessed". In the former case, the heth would have the ...


1

Take a look at challah 1.4 -1.5. A deep fried dough is not lechem I.e. a bread product. The Torah only obligates bread products in the chiyuv of challah however the chiyuv of challah takes effect at N earlier stage - during the kneading process. So there is a machlokes between rabeinu tam (sefer hayashar and pesachim (38b) )and rash on the type of dough. ...


1

Is it correct to treat the greeting as an immutable formula, the way people and machzorim do? (E.g., is that how we should read the Rama?) Sources, please. Well, the Kitzur Shulchan Aruch in סימן קכט - הלכות ראש השנה says: סעיף ח' לְאַחַר גְּמָר תְּפִלַּת מַעֲרִיב בְּלֵיל רִאשׁוֹן, נוֹהֲגִין לוֹמַר כָּל אֶחָד לַחֲבֵרוֹ, לְשָׁנָה טוֹבָה תִּכָּתֵב ...



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