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In terms of praying to get out of a certain situation, the Nefesh Hachaim addresses this question in Sha'ar Bet, Perek Yud Aleph (Translation from The Soul of Life) For in truth, we would wonder how it could be appropriate to plead in any way from Him (blessed be His name) to relieve him of his suffering and torments. As with the healing of the body, if ...


3

Many Rabbanim don't like the idea of 'Mezonos bread' calling it a contradiction in terms. See http://doseofhalacha.blogspot.co.uk/2013/11/mezonos-bread.html Many quote the Da’as Torah (168:7) as allowing one to recite mezonos (and not having to wash and bentsch) even if one can’t taste the juice, providing that the main ingredient is juice, etc. R’ ...


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An example can be the fact that the Torah commands a sick person to go to the doctor (Rapo Yerapei). That is if someone causes damage to a person, the damager is required to arrange for his healing. In all cases, we say that a person must perform histadlus (attempt to act) knowing that the success or failure of the action is up to Hashem. Similarly, getting ...


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So when Ya'akov Avinu came to receive his blessing from his father Yitzhak Avinu, were they transgressing the Torah, G-d forbid? I don't think so.


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I will have to wait until tonight to cite my sources, but: 1) When one makes a bracha on some food, it is assumed to cover all foods with the same bracha that are on the table. 2) Same as 1 3) If you are eating at someone else's house, a bracha is assumed to cover all food of that bracha that is brought out. This is because a guest doesn't know what food ...


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In Brachos 64a we find 'when leaving a friend don't say leich bishalom (go in peace) but rather leich lishalom (go for peace) etc, when leaving a dead person don't say leich lishalom, but rather leich bishalom etc'. Being in a state of shalom is reserved for the dead. Hashalom, THE peace, is the epitome of this state of being.


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There is no Mitzva to blow Shofar on Rosh haShana. Accordingly, there is no Bracha on doing so. This is a Mitzva to hear the Shofar being blown, and there is a Bracha said before doing so ("...and commanded us to hear the blasts of the Shofar"). Everyone who is fulfilling the Mitzva should say a Bracha. In general, if multiple people are doing a Mitzva ...


1

It is on the flavouring. According to the famous Birkas Hashem (maamarim 1, quoted by the responsum on the topic - see below), there wouldn't be a need for a Bracha on flavourless gum. People don't typicaly chew such gum today, choosing only flavoured gums. http://doseofhalacha.blogspot.co.uk/2014/08/kosher-gum.html While there are poskim (Birkas ...


2

Excerpts from this blog entry: The gemara (Sanhedrin 42a) describing kiddush levana, states regarding women: אמר ליה רב אחא לרב אשי: במערבא מברכי ברוך מחדש חדשים, אמר ליה: האי - נשי דידן נמי מברכי The basic implication of the gemara seems to be that although women recite a shorter beracha, they do say something. Similarly, the Meiri ...


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I believe that brachot that require an action following it cannot be interrupted, except for things that are needed to fulfill that action. This is true for the person making the blessing as well as those who answer "Amen" to become part of it. For example, if the mavdil (person making havdallah) interrupted between the bracha and smelling the spices, the ...


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The reason being, that there are 2 types of Borei Pri Hagefen. The first type is the classic one: You want to drink wine and you first have to make a Bracha. This is called ברכת הנהנין - a Bracha before enjoying something. The second type is the "Shira" type. The Borei Pri Hagefen is the Bracha we use in that case - we then say other Brachot - and then ...


1

See the Kitzur Shulchan Aruch Yalkut Yosef in סימן קלט - סדר הקריאה והברכות where he says: יד: מנהגינו פשוט שהמברך ברכה אחרונה אחר קריאת התורה, אינו עונה אמן אחר ברכתו, אף על פי שכל העונה אמן אחר ברכותיו הרי זה משובח, הכא שאני, שהרי מעיקר הדין מותר להפסיק בדברי תורה קודם שבירך ברכה אחרונה. [ילקוט יוסף, הלכות קריאת התורה עמוד צב]. ‏ "From a strict ...


2

The Shulchan Aruch O.C. 208:4 writes: אכל דגן חי או עשוי קליות או שלוק והגרעינין שלמים אינו מברך אלא בורא פרי האדמה ולאחריו בורא נפשות. והתוספות נסתפקו אם יברך לאחריו ברכה מעין שלש ולכך כתבו שנכון שלא לאכלו אלא בתוך הסעודה ויפטרנו ברכת המזון If you eat raw or roasted wheat ... and it is whole, the blessing is Ha'adama and Borei Nefashos. ...


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Yalkut Yosef YD 285 Seif 89 says the head of household can appoint a shaliach to affix all the mezuzot. However, the shaliach should make the bracha of "Al Keviat Mezuzah", because whenever a Misvah is done on behalf of someone else, you change it to that form. I don't see any circumstance where the visitor won't be appointed a shaliach- is he going to ...


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Birkhot Shamayim by Rabbi Yosef Dweck provides an index of what Berachot to make on which foods, and the Sephardi laws of Berakhot.


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See Situation 85 in this article: When one recites a bracha, he is not only reciting a bracha--he is also performing, at the very least, a Mitzvah D’Rabbanan. Thus, assuming that one is not making a bracha MiD’Oraysa (such as bentsching or perhaps Birchas HaTorah)--if he makes 100 brachos a day, he is also fulfilling 100 Mitzvos D’Rabbanan! My inference ...


1

If it is the assumption, at the time you make the bracha rishona, that you are going to keep eating, then that original bracha rishona is still valid (provided you haven't had a hesech ha'daat [halachik distracted attention] in the interim, e.g. by leaving the house - shinui makom). See e.g. https://groups.google.com/forum/#!topic/hilchos-brachos/y4tjLoBP0v8 ...


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I checked with my rav who quoted Rav Shlomo Zalman Aurbach. He holds that after 50% dilution any more means that it is not wine at all and that is why the bracha rishona is Shehakol and the bracha acharona is boreh nefashos no matter how much wine would have been in the mixture if you extracted it. After shacharis he spoke of the halachos of solid food ...


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A person's beracha rishona and beracha acharona are not always connected, in terms of one ending with the other. You can have situations, according to some Rishonim (Tosefos and Rosh in Arvei Pesachim, cited by Rama O.C. 178:2) where a person needs to make a new beracha rishona even though he has not made a beracha acharona, as in the case of leaving and ...



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