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This yeshiva.org.il article suggests an answer to your question: This is because wine is unique in that not only does it satiate, it also gladdens the heart. In addition, each type of wine has its own unique character, and when additional types of wine are consumed in company there is greater joy. This is why the sages instituted a special blessing over ...


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A lot more sources posted at Dose of Halacha According to some poskim (Halachos Ketanos 2:28; Kaf Hachaim OC 226:1) the beracha should only be recited in the month of Nissan, though most poskim (Ritva, Rosh Hashana 11a; Mishna Berura 226:1; Aruch Hashulchan OC 226:1; Tzitz Eliezer 12:20:3) write that one should say it whenever when one first sees the ...


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ברא doesn't necessarily mean creation ex nihilo. See Iben-Ezra on Gen 1:1: "בָּרָא" — רובי המפרשים אמרו שהבריאה להוציא יש מאין, וכן "אִם בְּרִיאָה יִבְרָא ה'" (במדבר טז ל). והנה שכחו "וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם" (בראשית א כא), ושלושה בפסוק אחד: "וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם" (בראשית א כז), "וּבוֹרֵא חֹשֶׁךְ" (ישעיהו מה ז), שהוא היפוך האור, ...


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The Mishna Brura (Beiur Halachah 239:1, s.v. samuch) questions whether one should say it if he thinks he will not fall asleep before Alos HaShachar, even if it is currently before Alos HaShachar, and says that it should definitely not be said after Alos HaShachar. The Shaari Teshuva O.C. 239:1 s.v. 2 mentions opinions based on Kabbalistic reasons that one ...


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In the קיצור ש''ע ילקוט יוסף it says in סימן רלט - דין קריאת שמע שעל המטה: One only says Hamapil with its ending Bracha until midnight. After midnight one need not say Hamapil, but it's a good idea to say it without the final Bracha. One who goes to sleep towards morning and will only fall asleep after Amud Hashachar need not say Hamapil. א: ברכת ...


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The specific brochos in Birchas HaShachar are related to those things that are equally essential to all am yisroel. They are not personal brochos. Therefore one would make the brocha "sh'asah li kol tzarchi" on wearing shoes, even if they are not wearing shoes that day. On the other hand, on tisha b'av, when klal Yisrael is not wearing shoes, we dont make ...


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One major difference, according to some commentaries (Rashi to Megillah 17b, Ein Yaakov), is that the beracha of גאל ישראל is referring to national redemption, whereas the beracha of גואל ישראל is referring to individual redemption from personal suffering.


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The first, recited before Sh'mona Esrei, is a b'racha of praise and testimony. We are blessing Hashem for having redeemed us from Egypt. Ga-al Yisrael is in the past tense and means "who redeemed Israel". The b'racha in Sh'mona Esrei is a request to be redeemed now. Go-el Yisrael means either "Who redeems Israel" or "Redeemer of Israel".


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What is the source for the idea that one should say 100 Berachoth in a day See the סמ"ג - מצות עשה י"ט - (bottom of the 6th column - or last lines on page 101b in my old edition) where he says there are 2 ways to explain the Gemara in Menachot 43 which bases this obligation on the Pasuk וְעַתָּה יִשְׂרָאֵל מָה ה' א' שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה ...


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The Chida in Shem Hagedolim cites this story from the עומר השכחה (c. 1500) where it was the Rif who blessed the young Rambam. The Chida explains that the Rif died well before the Rambam was born and replaces the Rif with the Ri Migash who died when the Rambam was seven years old. See page 148 on the bottom of left column here ...



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