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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 ...


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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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This question gets involved in several points of dispute. Question number one is what blessing do you make on coffee, and why? If you hold like those opinions that the blessing on coffee is Ha'adama (brought in Ba'er Heitev 202:19), then the answer will depend on if a b'dieved blessing does not take effect on another food when it was not a beracha levatala ...


5

The source for this is a Gemara in Berachos, 39a: אמר רב פפא פשיטא לי מיא דסלקא כסלקא ומיא דלפתא כלפתא ומיא דכולהו שלקי ככולהו שלקי Rav Pappa said "It is evident that beet-liquid is like a beet, radish liquid is like a radish, and liquid of all boiled (produce) is like the produce" There are several interpretations of the Rishonim as to the reason ...


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There is a trick that you can do on Yom Tov whereby you can take a broken piece of matzah, and burn the broken edge, rendering the piece whole for the purpose of lechem mishna. Since the fry is surrounded on all sides by crust, I would say that it would be whole just like the formerly broken matzah.


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The reason "Daver Shalem" gets priority can be for one of two reasons 1) The food item was created that way ("ברייה") an example could be a apple or even a grape. 2) That by taking the "Daver Shalem" before the other item you are beautifying the mitzvah of making a bracha (Hidur Mitzvah) Thus if you had a large slice of bread and a small roll you would ...


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Two reasons are given for lighting shabbat candles: Shalom Bayit Oneg Shabbat Since the light source of a bulb fulfills both these criteria, it should theoretically be permissable. Most Poskim do, however, make a distinction between battery powered lights and alternative current lights that run from a power outlet. Since the former runs on battery ...


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It is a long beracha, called the Birchat Me'ein Sheva. It starts with Baruch and ends with Baruch. The Mechaber Orach Chaim 268:8 writes that one praying alone should not say the blessing. The Ramah adds that one who wants to may do so, by skipping the beginning and conclusion of the blessing. The Be'er Heitev explains that this means the one praying ...


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It seems to be a long bracha. In fact, my siddur calls it ברכה אחת מעין שבע -- one bracha that is seven. After all, why not ask about why we don't say amen before kel adon in Shacharit? ;)


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The flavoring This is based on the psak of the rambam that one who sucks on sugar cane for flavor even though they are not eating anything still makes a shehakol.


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It's in the Kitzur Shulchan Aruch - in סימן נח - דין ברכת הריח. סעיף א': כְּשֵׁם שֶׁאָסוּר לְאָדָם לֵהָנוֹת מִמַּאֲכָל אוֹ מַשְׁקֶה קֹדֶם שֶׁיְבָרֵךְ, כָּךְ אָסוּר לוֹ לֵהָנוֹת מֵרֵיחַ טוֹב קֹדֶם שֶׁיְבָרֵךְ, עָלָיו, שֶׁנֶּאֱמַר, כָּל הַנְּשָׁמָה תְּהַלֵּל יָה. אֵיזֶהוּ דָּבָר שֶׁהַנְּשָׁמָה נֶהֱנֵית מִמֶּנּוּ וְאֵין הַגּוּף נֶהֱנֶה מִמֶּנּוּ. הֱוֵי ...


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What you describe is documented in the Kitzur Shulchan Aruch in סימן נג - דין רטב ומשקה של פרות וירקות: סעיף ב': פֵּרוֹת שֶׁאֵין דַּרְכָּן לְבִשּׁוּל אֶלָּא לְאָכְלָן חַיִּין, אִם בִּשְּׁלָן, מְבָרֵךְ עַל הָרֹטֶב שֶׁהַכֹּל. אֲבָל פֵּרוֹת שֶׁדַּרְכָּן לְיַבְּשָׁן וּלְבַשְּׁלָן וְהֵן שְׁכִיחִים לָרֹב וְנָטְעֵי לְהוּ אַדַּעְתָּא דְּהָכִי, אִם בִּשְּׁלָן ...


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Rabbi Chaim Fuchs Shlita writes as follows. It is mentioned in the name of Radomsker Rabbi Zatzal that when he heard that the Tchetcheniv Rabbi Zatzal got sick, he said that the Arizal says that it says in the Zemiros of Friday night "LeOris V'Arusa L'Hitakfa Chalashin" indicates that at a wedding is an opportune time to effect for one that is ill. ...


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This statement is inaccurate: On Tisha b'Av and Yom Kippur, we are not supposed to lave our hands. As we learn in the Kitzur Shulchan Aruch in סימן קכד - הלכות תשעה באב laving hands and getting wet in general is not a problem, if not done for pleasure: וְאֵינָהּ אֲסוּרָה רַק רְחִיצָה שֶׁל תַּעֲנוּג. אֲבָל שֶׁלֹּא לְתַעֲנוּג, מֻתָּר. וְלָכֵן רוֹחֵץ ...


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The Shulchan Aruch (Orach Chaim 5-1): When one says a blessing, he should have in mind the meaning of the words. When one says the name (of G-d), he should have in mind the meaning of what he is saying[1]. When one mentions the Lordship of G-d, he should have in mind that he is the master of everything. When it is written yud-kay-vav-kay, he ...


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The Kitzur says in סימן סח - דין תפלת הדרך ושאר דברים שצריכין לזהר בדרך ובו י"ב סעיפים: סעיף ב': אֵין לְהִתְפַּלֵּל אוֹתָהּ אֶלָּא אִם כֵּן יֵשׁ לוֹ לָלֶכֶת לְכָל הַפָּחוֹת פַּרְסָה.‏ As I elaborated here: One does not say Tefilat HaDerech unless the trip is one Parsa (~4 Km / ~2.5 miles) long - outside the city. There's a dispute amongst Posking ...


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As a general rule, one has to concentrate on the meaning of the words, as the Shulchan Aruch says in Siman 5 - סימן ה - כונת הברכות: יְכַוֵּן בַּבְּרָכוֹת פֵּרוּשׁ הַמִּלּוֹת The Shulchan Aruch then tells us what tink about when mentioning Hashem's names: , כְּשֶׁיַּזְכִּיר הַשֵּׁם יְכַוֵּן פֵּרוּשׁ קְרִיאָתוֹ בְּאַדְנוּת, שֶׁהוּא אֲדוֹן הַכֹּל ...


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Seemingly, it does not work. The Rema writes in O.C. 209:2: ואם היו אחרים שותים גם כן ויין לפניהם ודעתו גם כן על יין שהיה סבור שבכוסו יין ובירך בורא פרי הגפן ונמצא אחר כך שבכוסו מים או שכר כשחוזר ושותה אחר כך יין אין צריך לחזור ולברך ויוצא בברכה שבירך על כוסו אף על פי שהיתה בטעות דהא דעתו היה לשתות גם כן שאר יין גם הוציא האחרים ששותין שם ולכן ברכתו ברכה ...



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