10

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 ...


10

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.


9

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 ...


9

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 ...


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

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

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

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 be ...


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. (...


6

The barebone Halacha is in Yoreh De'ah 228 - סימן רכח - דיני התרת נדרים - where it says that all that the 3 people need to say is מֻתָּר לָךְ - preferably thrice. So I'm not sure what the others were saying but as long as they said מֻתָּר לָךְ (or similar, in any language) even once, the hataras nedarim is valid. My guess: They either say it often and ...


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 (which,...


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.


4

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 ...


4

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


4

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 be-di-...


4

I attended a halacha shiur when I was in yeshiva that addressed this issue. I believe that the posek that my rav was quoting was Rav Ovadiah Yosef zt"l; however, unfortunately, I lost my notes from that shiur, so I cannot confirm that this is correct. He said that, in general, one should not hear kiddush from someone who is mechalel shabbat; however, if a ...


4

The Yalkut Yosef (Shabbat 296:13) holds that women are equally obligated for the mitzvah of havdalah as men are, and can therefore say all of the blessings and drink from the wine to fulfill the mitzvah for themselves. In the footnote for this halacha, R. Yosef adds that this is like the law for kiddush (as hazoriz stressed). Although the Yalkut Yosef does ...


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

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

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

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


3

Mishna Berura covers this exact scenario regarding havadalah in O.C. 296:8 s.k. 36. He says someone who has already made havdalah, or already heard havdalah, should not make it again on behalf of ladies unless there is at least a child there to listen (seemingly from the standpoint of chinuk), because one opinion holds that women aren't obligated in havdalah ...


3

There are two components of Havdalah. The first is the Havdalah we say during prayer, and the second is Havdalah over a cup of wine. There are two opinions as to the source of saying Havdalah during prayer. One opinion is that Havdalah is from the Torah (Zachor es yom hashabas lekadsho, Remember the Shabbos to keep it holy, which one must do when shabbos ...


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.


3

We're discussing making an eruv techum. That type says "my home vis-a-vis where I can walk on shabbos isn't here, it's some place east of here where I dropped off some matza." That gives you plenty of walking space to the east, but then limits your walking distance to the west more so than had you made no eruv. As making such an eruv limits you in some ways, ...


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 ...


3

It is based on the difference between a tefillah and a bracha. The difference is that one can be yotzi when someone recites a bracha (as with hamotzi) but must recite a tefila personally (as with shmona esrai) unless with a minyan and in extraordinary circumstances (which is the basis of chazaras Hashatz) We see at Kollel Shaarei Horaah HaRav Shmuel ...


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