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9

Having everyone drink kiddush wine at night is brought down in the shulchan aruch 271:14 and is based on the rosh in the 10th perek of pesachim siman 16 who, as interpreted by the beit yosef in orach chaim 271, is basing himself on the gemara in pesachim 106a where we see that those gathered also drank wine at the morning kiddush. But it has nothing to do ...


8

Shulchan Aruch (Orach Chaim 284:3) says that "one must pay attention to the berachos recited by those called to the Torah and by the maftir, and answer Amen to them, which will count towards the total of 100 berachos that one is short of on Shabbos." That said, Mishnah Berurah (46:14) says that this is only ע"פ הדחק, where you don't have another way to do ...


8

I asked this question once when I wanted to learn a Masechta for the purpose of making a Siyum. I learned it on mp3 and made a Siyum with the approval of a prominent Rav who ran a Kiruv program for which I volunteered in DC.


7

First of all, I have to correct a common misconception in your question: that one must say Amen in order to fulfill one's obligation in the blessing. This is only true if the one saying the blessing is not fulfilling his obligation then as well. In the vast majority of cases where the one saying the blessing is fulfilling his obligation with you, you can ...


7

Most Poskim say that if another option exists, a telephone should not be used to fulfill the mitzvah of Havdalah. Rather a woman who is home alone and has no one to make Havdalah for her, should recite it herself (Mishnah Berurah 296:35 - Aruch HaShulchan 296:5) rather than listen to it over the telephone. Even if the lady can not drink wine, grape juice, or ...


6

Like most halacic issues, it's a machlokes. See Shulchan Aruch 273:4 who allows this only if the other cannot do so himself. The Mishna Berurah (20) brings the Pri Chadash who allows this in any case, while the Artzos haChayim allows it in any case, but does not consider it preferable if the other can do so him/herself. (The Aruch haShulchan in OC 273:5 ...


6

The latter. This is based on the principle that זכין לאדם שלא בפניו - you can confer a benefit on someone without their being present. You just have to inform them, before they start doing things on Yom Tov to prepare for Shabbos, that it was done. (Shulchan Aruch, Orach Chaim 527:9)


6

Accroding to Rabbi Jack Abramowitz having a child or other relative as a catalyst for the congregation to praise God is an indisputable source of merit for the deceased. He basis this on a story about Rabbi Akiva, as given in Rabbi Abramowitz's essay on ou.org


6

See Aruch HaShulchan 273:6 where he writes that there are those places where everyone makes his own kiddush, but "it is not appropriate to do so, and you should prevent them from doing this, and teach them that the mitzvah is better when one person makes kiddush on behalf of everyone." And he writes that the reason it is better is because of ברוב עם הדרת מלך ...


6

In general, If there is a halachic doubt as to whether to say a bracha it is better to answer Amen to someone else's bracha then to say it yourself. This way you avoid the possibility of making a bracha levatala. This is done Shavuos morning: someone who slept will be motzi those who stayed awake with birchos hatorah, elokai netzor and ha'maavir shaina. ...


5

The IDF handbook for Purim (available here) in question 30 footnote 62 on page 61 quotes Rav Chaim Kanievsky and Rav Mordechai Eliyahu as approving of the arranging for multiple Ba'alei Keriya even from the outset.


5

Nitei Gavriel (38:9) says that it's fine, provided that (as in your example) the second person heard the berachos and the reading up to that point. Although in 45:2 he cites differing opinions about the case where the baal korei was unable to continue reading and someone else takes over, whether that second person should start over from the beginning ...


5

Shulchan Aruch 271:14 says that at night everyone should ideally, but is not required to, taste it. (See Mishna B'rura :71 for an exception.) The same would seem to apply by day (see Rama 289). As always, for practical guidance, CYLOR rather than relying on what you read here.


5

It should be no different than any other halachah where you have to hear something. You can't be yotzei by hearing shofar, or megillah, or the like over the phone (will have to find the source for this), because you're not hearing the original sound but a re-creation of it from electrical signals; the same presumably applies to havdalah.


5

Per Halichos Shlomo Perek 18 Note 3 (Rabbi Shlomo Zalman Auerbach) you are Yotzei, however the Moadim UZmanim Chelek 2 Siman 165 & 167 (Rabbi Moshe Sternbach) holds you are not Yotzei.


4

In Berachos 29a the Gemara says that a person may make a Bracha for others even if he himself has already fulfilled his obligation. The Rosh states that based on this Gemara a person may make Kiddush for his family members even if he made it previously.


4

The Mishna Berurah 70:2 leans toward interpreting the Shulchan Aruch in 46:4 as women having the same obligation. However, the Pri Megadim says (that the levush says) that a Baki cannot be yotzei the brachos from another except with a minyan (quoted by MB in 6:14), and then you have a kavod hatzibur problem for women to be Motzi others. Of course, the man ...


4

As mentioned in the comments, the Mishnah is just talking about one who reads the megillah. Someone who is falling asleep while listening will not be able to hear every word. The Shulchan Aruch is clear on this: קראה מתנמנם, הואיל ולא נרדם בשינה, יצא. אבל אם שמעה מתנמנם, לא יצא.‏ This still doesn't answer the question of how much focus you need to ...


3

The Young Israel of St. Louis (Missouri) does this l'chat'chila every year, and has done so both under its current rabbi, Rabbi Moshe Shulman, and IIRC under its previous, Rabbi Jeffrey Bienenfeld, so I assume that at the very least yesh al mi lismoch (there's an authority to rely on for the practice). Moreover, I cannot think of a reason to forbid it (not ...


3

The Mogen Avraham Siman 193:2, Shulchan Aruch Horav 185:4, and Mishnah Berurah Siman 193:5 say that it's best if everyone says it with the leader because it's hard to be Mechavin and listen to the Mekadeish.


3

To attempt a different parallel, the Mishnah B'rurah in Siman 124, S"K 16 says that during the repitition of Sh'moneh Esrei, people should not sing along with the Sh'liach Tzibbur because it is k'yuhara and like kalus rosh. Any thoughts?


3

Based on the Sefer HaBeracha WeHilchoteah (58:15) it counts as Miswat Talmud Torah.


3

From Shulchan Aruch HaRav 527:14: Generally, everyone makes an Eruv for themselves. The Gadol Sh'Be'ir (great rabbi of the city) is supposed to include the whole city. (This inclusion only works under certain conditions, a person should not rely on it instead of making his own) Later on, the Ba'al HaTanya ruled in his Siddur that everyone who makes an Eruv ...


3

The Lubavitcher Rebbe wrote (with regards to Megilla, Shofar, and Gittin) that in contrast to an acoustic hearing aide whose amplified sound is connected to the original sound, a sound produced through a microphone (or telephone) has no halachic connection to the original sound. A microphone (or telephone) works by a voice changing the electric current ...


3

It looks like it depends on whether they're eating their parents' food, or are doing their own cooking (using their own supplies or the parents'). In the first case they don't need a separate eiruv, but in the latter case they would. (Shulchan Aruch Harav 527:18, citing Yam Shel Shlomo)


3

Yes, being yotzeh a bracha is no different than saying the bracha yourself... otherwise you would still have to say it!


3

AhS OH 213:6 And thus is the halachah and the widespread custom that one does not discharge another's obligation in any [brachah], and each makes his own brachah, since even for "Hamotzi" and birkas ha-mazon, there are few in our time [who follow the practice of] one being motzi another, and all the more so for other things. He goes on to cover ...


3

The Mishnah Berurah Siman 675 ois 9, brings from the sefer עלת שמואל that women do not need to light, but instead fulfill the mitzvah through the lighting of the men. But if they wish to light they can do so, and with a berachah. Many people follow the opinion of the Chasam Sofer who writes that because they used to light outside and for a woman to go ...


3

Although in Hilchos Sefiras Ha'Omer we find that one makes a bracha based on a sfek sfaka (Mishne Berura 489:38), in general one may not rely on a sfek sfakah to make a bracha (Mishne Berura 215:20). Rav S.Z. Auerbach (Halichos Shlomo, Pesach 11, note 24) explains that with Sefiras Ha'Omer nearly all Poskim agree that one makes a bracha even if he forgot to ...


2

http://www.chabad.org/library/article_cdo/aid/514609/jewish/Why-Does-A-Mourner-Say-Kaddish.htm Even if there is no son who can say the Kaddish, another Jewish male is still able to help the soul along by saying the Kaddish and by dedicating charity in honor of the deceased. After all, we are all connected. In truth, the Ari taught, we are all only ...



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