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1

From Hilchot Sefirat Haomer from Rav Mordechai Eliahu נשאלה השאלה בענין קטן שלא היה בר חיובא בתחילת הספירה, ונעשה בר חיובא באמצע ימי הספירה, האם יכול לברך מהאמצע, או שמא כיון שבתחילה לא היה בר חיובא, הרי שחסר באותה שנה ב'תמימות', ולא יוכל לספור בברכה, או שמא אמרינן שכיון שהתחיל בקטנות בברכה, יכול להמשיך ולא חסר ב'תמימות' (אותו נדון ניתן לשאול לגבי גר ...


0

The shoes are the willing to go and accomplish mitzvoth. The belt is the the unwavering link between Hashem and Am Israel. The head covering is the crown of the Torah but also the way Am Israel makes Hashem "shine" in this world among the Nations (Kedushat Levy, Pessach' section). That's why we need to make 3 separated brakhot. For more details, please, take ...


8

R. Bachya (1255–1340) in Kad Ha-Kemach (Kitvei R. Bachya, Chavel ed., p. 166) writes: חוש המישוש לא תיקנו עליו ברכה לפי שאין לחוש הזה חלק בשכל כי כולו גופני היפך השכל The sense of touch has no brachot instituted for it, because this sense has no part in the intellect but is entirely physical, the opposite of the intellect. On the other hand, R. ...


1

Were אשר נתן לנו to be instituted, it would stand to reason that it should be said after learning, as it is by leining, rather than before. Now, Berachos 21a actually proposes that one should make a Beracha after learning: אמר רבי יוחנן למדנו ברכת התורה לאחריה מן ברכת המזון מקל וחומר וברכת המזון לפניה מן ברכת התורה מקל וחומר ברכת התורה לאחריה מן ברכת ...


2

The Magen Avrohom (202:26) quotes the Knesses Hagadolah that a Borei Nefashos will cover a Mein Shalosh b'dieved and therefore in a place of safek a Borei Nefashos may be said. Rav Moshe Feinstein (Igros Moshe O"C 1:74) goes as far as to say in an extreme situation Borei Nefashos can even cover Birkas Hamazon. Neither of these rulings are agreed upon by all ...


2

Short Answer: It is a machlokes. The Pri Megadim (משבצות זהב סי' קס"ז סק"י) definitively states that there is no issur to eat without a bracha, merely an obligation to bless before eating. Accordingly, the bracha is a mitzva, not a mattir. דמי אמרה תורה לא תאכל בלי ברכה אלא מצוה עשה לברך קודם, ומ״מ מי שלא בירך המוציא ואוכל ביטל כעין מצות עשה שלא בירך ...


2

The Gemara in Avodah Zara 35b says that one of the reasons why Gevinas Akum is assur is because they use "שרף של ערלה", or the sap of a tree that is assur because of orlah, as a rennet. This is noteworthy because Orlah only applies to the fruit of a tree (and the shomer l'pri, see Brachos 36b). It is permitted to use the parts of a tree that are not the ...


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While not a mainstream practice, there is a Tosfos on Menachos 66a that states that a person is allowed to make a bracha & count sefirah when there's still light outside (ie when it's doubtful whether it is nighttime yet). Tosfos (ibid) s.v. "zecher l'mikdash hu" begins his commentary by stating: נראה דבספק חשיכה יכול לברך ואין צריך להמתין עד שיהא ...


4

The rules are just like the rules for Tefillin and Tzitzit (Sukkah 46a). The blessing lasts until you leave the Sukkah (or remove your Tefillin, etc.) without intending to immediately return. If you stay in your Sukkah all seven days then you never make a second blessing. If you leave for a while and return you make a new blessing. The popular practice when ...


0

The Poskim discuss whether there would be a prohibition of Lifnei Iver by feeding someone who will not make the appropriate blessings (before or after), or will eat in situations that are forbidden (for example, without washing his hands as prescribed by Halacha). Upon first glance, one could consider this 'one-side-of-a-river' (a registered limitation to ...


2

If you live in Eretz Yisrael, all of the brachos unique to the Seder (i.e. אשר גאלנו at the end of Maggid, על אכילת מצה, and על אכילת מרור) are only said once a year.


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