8

Rema Orach Chaim 46:9 notes that the custom he observed was to recite birchot hatorah only after selichot. However Mishnah Berurah 46:27 points out that the prevalent custom today is not to recite any verses before birchot hatorah, therefore one should recite birchot hatorah before selichot.


7

R Yair Spolter and R Shraga Simmons discuss such a case in their series of lessons of blessings (here) and answer one does not need a new blessing. A bracha includes whatever foods you intended to eat at the time you said the bracha. [...] What if you had no specific intent? [...] It depends. In certain situations we assume that – even though you had ...


3

The question is entirely apt, because it gets to the heart of the nature of the possessive form in Hebrew, called "construct state" in English and "סמיכות" in Hebrew. The question recognizes that the first term in a possessive relationship between two nouns, (called a "construct chain," which can include any number of nouns from two, on up) is the term that ...


3

The answer provided by the Rokeach, from whom I must confess to having stolen the question (Rokeach 283), is that to say a bracha on a mitzvah it has to done at once. There is an interruption between the four cups so we can't say a bracha hamitzvah on it. That's also why we don't say a bracha on hallel at the seder. The Kol bo and the Abudraham also follow ...


2

In the Yerushalmi Brachot 8:1 (56b) (as well as in Yerushalmi Pesachim 10:2 (69b)), we read: א"ר יוסי בר' נהיגין תמן במקום שאין יין שליח ציבור עובר לפני התיבה ואומר ברכה אחת מעין שבע וחותם במקדש ישראל ואת יום השבת Said R. Yosé b. Rabbi, “This is the custom [in Babylonia] in a place where they have no wine [available for the recitation of the ...


2

There are indeed different customs regarding whether or not it is necessary / proper to recite Birkhat Hatorah prior to selichot. This clear and concise Halacha Yomit on the subject brings the major minhagim and their sources: 1) Maharshal writes that in Germany the custom was to rely on the opinion of Maharil who ruled that one need not recite the ...


1

באר היטב (216:32) writes not to make a bracha on regular, unflavored snuff (טואבק) inhaled by nose, because it is subject to a disagreement cited in Shulchan Aruch (ad loc., 6) regarding smells "שאין לו עיקר," ≈ a smell without a visible source. The Dirshu edition of Mishna Berura (the first, not expanded edition) (note 24) cites Rav Elyashiv z"l (שיעורי מס'...


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