8

Rav E Melamed writes here (Harhavot to Peninei Halakhah Berakhot 14:2) that today people generally encounter those with albinism regularly enough that they should not recite the blessing.


3

From Halachapedia https://halachipedia.com/index.php?title=Netilat_Yadayim_upon_Waking_Up It is not permissible to learn or even think Torah before washing one's hands. However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in ...


3

Should one say a bracha upon seeing a person with albinism? I believe that the underlying question is: How are we to do we define the term לבקן/לווקן/לוקן and do albinos fall within its scope? The KSA that you quote is citing the SA (OH 225:8): הרואה כושי וגיחור דהיינו שהוא אדום הרבה והלווקן דהיינו שהוא לבן הרבה והקפח דהיינו שבטנו גדול ומתוך עוביו נראית ...


3

The Piskei Teshuvos 225:20 concludes that the Bracha should only be recited upon seeing a person who has a very significant change.


2

The Chayei Adam (63,1) writes that the blessing is only recited on something which is very rarely seen. Based on this, if people with albinism are still a rarity in modern times (which I believe is the case) the blessing should be recited.


2

From Star K website; If a person ate grapes and, instead of reciting “ al ha’eitz” throughout the bracha said “ al hagefen”, he is yotzeh.3 [If he ate grapes and drank wine, but recited only “ al hagefen” without specific intent for the grapes that he ate, he must recite a separate brocha acharona for the grapes.4 (ii) If a person drank ...


2

The Shulchan Aruch (Orach Chaim 206:3) rules that one is not allowed to make an interruption, between reciting the Bracha and eating the food. The context there is regarding “Borei Pri Ha’eitz” and “Borei Pri Ha’adamah”. The Mishnah Berurah (ad loc. 12) differentiates between verbally speaking out, and merely delaying eating from the food. If a person spoke ...


1

The Minchas Chinuch Mitzva 1, number 14 proves from the fact that if ones children pass away without leaving children then the parent has the mitzvah of pru uruvu reinstated, that the mitzvah is not the act of sex creating the children, but rather the mitzvah is to have children in existence. (With this idea he explains why a convert who has children from ...


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