Tag Info

New answers tagged

1

Sefaradim consider matzha as bread only on Passover because the Torah calls matzah "lechem oni" - "poor mans bread" so in effect, the Torah defines matzah as bread but only on pesach -source, Teshuvot of Rav Ovadia Yosef


0

Rav Moshe Feinstein: One does not recite a blessing. Rav Aharon Lichtenstein: One does recite a blessing. Both rabbis agree that one can use incandescent (preferably unfrosted) light bulbs in a "pressing situation," (eg. fire hazard, or you don't have candles). Ask your rabbi for practical applications. Regarding the second part of your question: ...


6

There's a concept called "תדיר ושאינו תדיר, תדיר קודם", which loosely translated means "between something frequent and something infrequent, we do the frequent first" (see Mishna Zevachim 10:1). In this case, since motsi is frequent and al achilat matzah is infrequent, we say motsi first. The Sixth Lubavitcher Rebbe's לקוטי טעמים ומנהגים להגדה של פסח ...


-2

"One must make the blessings 'that I was not made a Non-Jew', 'that I was not made a slave', and 'that I was not made a woman', for each one has an additional praise. First one says 'that I was not made a Non-Jew' who is not obligated in the commandments at all, and after that '...slave' who is obligated in some commandments, and after that '...woman' who is ...


1

The שלמי חגיגה in 6:(4) (starting on page 30) has 2 long pieces discussing this – and from what I understand, women and Eved Knani are incidentally similar in their obligations. (Not completely incidental, as their dispensations have the same source: both the Eved Knani and the Married Woman have another Boss besides for the Torah. He discusses that too.) ...


6

A straightforward answer is provided by the Meiri (Beis HaB'chira, B'rachos 35a) and echoed by the Shita M'kubeztes (Brachos 35a), who write that the phrasing for each is based on verses pertaining to each (as mentioned in Michoel's answer and in Shalom's answer). Further, the Meiri indicates that borei p'ri ha'adama would also be suitable for bread, ...


6

The Shita Mekubetzes to Brochos 35a ask this, and explains that the choice of wording for the two blessings is in accordance with phrases found previously in Tanach - the blessing for bread is based on the verse (Tehillim 104:14) "להוציא לחם מן הארץ", whereas the blessing for vegetables comes from the verse (Devarim 26:2) "מראשית כל פרי האדמה".


2

As a contrast to the manna, which was described as "lechem min hashamayim." "Shamayim" goes with "aretz." Not to mention that's how the verse in Psalms (Borchi Nafshi, like we say after davening on Rosh Chodesh) has it -- lehotzee lechem min ha'aretz.


1

I've heard that if you were to say: "thanks G-d, you made me a man!" would imply "now I'm a man! -- i.e. dignified, important, everything I'm supposed to be -- and many/most of us aren't there yet. G-d says that He intends to create humanity in His likeness. The Sforno says that it's up to us to determine how G-d-like we will be.


0

As sam alludes, the Talmud (Eruvin 17b) concludes that it is better for a person if he was not created. Therefore, the sages did not want to establish a blessing thanking Hashem for creating a person, so it is phrased in the negative. Even though we say a blessing on bad things just as much as positive (Mishna Brachos 9:5), however here the point is to ...


2

I am basing this off of a tape I heard from R' Dovid Orlofsky - he did not cite his source, but a close student of his told me that a lot of what he says is from HaRav Moshe Shapiro. If we would say "thank you for making me a Jew" in the positive, it would put a certain focus on us as filling that role, as if we were living up to everything that that ...


1

The Brachos of "shLo asani Goy, Eved, and Ishah " are one group and we are thanking Hashem for obligating us in Mitzvot as each one has more obligations than the other. It has nothing to do with thanking Hashem for creating them the gender they were born as. So the bracha is "Thank you Hashem for making me obligated in even time bound Mitzvot" and not ...


5

If you look into the morning brachos (prayes) it first says: 1) Thanks for not making me gentile. 2) Thanks for not making servant. 3) Thanks for not making me woman (for men). So it is progressive statement of what the person is not. That is because a Jewish man has much more obligations towards God than a Jewish woman. Both have much more obligations ...


-1

Tosfot – Brachot 35a, s.v Tinach l’acharov says that the bracha acharona is considered even more important than the bracha rishona . Therefore anything that applies to the bracha rishona should also apply to the bracha acharona.


3

The reason that pas haba b'kisanin is not a hamotzi is because it is made in such a way that it is not eaten as bread (Beis Yosef 168 s.v. ומה), even though it still is bread (Rambam Hil. Berachos 3:9, although Taz 168:10 implies otherwise). Something which is added in but does not remove the bread from being eaten as normal bread does not create this ...


3

As explained in Shulchan Aruch HaRav the majority opinion among Rishonim is to say a bracha on washing when dipping vegetables the way we are with Karpas. Tosfos כל שטיבולו disagrees, and therefore we don't say a blessing (as it is a safek). There is a common practice to rely on this opinion completely and not wash at all for dipped vegetables. So in this ...


9

Men and women are both obligated in the Mitzva of Shabbat candles and saying the blessing. Women have precedence to ensure the Mitzva is fulfilled because they are more often at home preparing the house on Friday afternoon. (Shulchan Aruch OC 263:2-5 and Mishne Torah, Hilchos shabas ch. 5)


4

R' Ari Enkin has a great article on this: http://www.torahmusings.com/2011/03/jesus/ He theorizes that it is preferable to wish another Merry Christmas than Merry Xmas On a related note, there does not seem to be any halachic advantage to using “Xmas” over “Christmas” as many are accustomed to do. This is because “X” (the Greek letter “Chi”) is not only ...



Top 50 recent answers are included