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Birchot HaShachar

2013-11-04T22:17:40Z

Darrensultan:

==When to say these Brachot==
# Originally, Chazal instituted that every Bracha of Birkot HaShachar be said when a person gets the particular enjoyment that relates to that Bracha, however, nowadays, the minhag is to make all the [[Brachot]] together when one gets to Shul. <Ref>S”A 6:2 and 46:2. The source for the [[Brachot]] of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the S"A 46:4. </ref>
# In Birkot Hashachar every day Jewish males recite the [[berachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43B, Tur and S”A 46:4</ref> as praise for the different levels of mitzvot for which we are obligated <Ref>Bet Yosef 46:4, Mishna Berura 46:16, Rashi in menachot</ref>.
# The earliest time to say Birchot HaShachar is from [[Chatzot]] (midnight). <ref> Magan Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref>
# If one slept well after nightfall, one may recite Birkhot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Nishama and HaMaavir Sheina, however, should only be said after one got up and doesn't plan on going back to sleep. One who forgot to say the Birkot HaShachar before [[davening]], may say them afterwards, besides [[Brachot HaTorah]] and Elokai Nishama, as a result of some debate. <ref>S"A 47:13, Mishna Brurah 47:30 and 52:9-10</ref>
# If one woke up before [[Olot HaShachar]] and one will go to sleep afterwards, one should make [[Brachot HaShachar]] except for Elokai Nishama and HaMaavir Shenah which should be said without [[Shem UMalchut]]. In the morning, one should make Elokai Netsor and HaMaavir Shenah with [[Shem UMalchut]]. <Ref> Mishna Brurah 47:30 </ref> However, if one slept the day before some say one may make the Bracha oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]]. <ref> Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref> Chazon Ovadyah (Yamim Noraim pg 320), Mishna Berura 554:31, {http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour} </ref>
# Ideally, Birkhot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one didn't do so, one may recite Birkhot HaShachar until one goes to sleep at night. <ref>S"A 47:13, Mishna Brurah 47:30 and 52:9-10</ref>
==How to make the Brachot==
# One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref>
# Some say that one shouldn't say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref>
==Order of Brachot==
# Some poskim say that if you mistakenly say zokef kfufim before [[matir]] asurim that you should not go back and say [[matir]] asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek [[berachot]] lihakel. </ref>
# If one switched the order of the [[berachot]] of shelo asani goy, shelo asani aved, and shelo asani isha he can still recite all three. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 10 </ref>
==Who is obligated in these Brachot?==
# Even though the [[Brachot]] were instituted for particular action or enjoyment, even if one doesn’t do that action or get that enjoyment the [[Brachot]] are still made, for example, one should make HaNoten LiSichvei Binah even if one didn’t hear the rooster crow, or a blind person can make the Bracha of Pokeach Ivrim. <Ref>Rama 46:8, Mishna Brurah 46:25, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 11. </ref>
# Women make birkot hashachar except that instead of shelo asani isha they say sheasani kiritzono without reciting Hashem's name. Instead of shelo asani aved, they say shelo asani shifcha and instead of shelo asani goy they say shelo asani goya. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26. </ref>
# If a blind person wants he can recite pokeach ivrim but if he asks, we tell him not to recite it because safek [[berachot]] lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref>
# A convert cannot recite shelo asani goy but if he wants he can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.</ref>
==If one didn’t sleep==
# Even if didn’t sleep at all at night, Ashkenazim may make all the [[Brachot HaShachar]] oneself except for Elokai Nishama, HaMaavir Sheynah, and [[Brachot HaTorah]] which one should hear from someone who did sleep. <Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the [[Brachot HaShachar]] (including [[Brachot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which he could make himself if he goes to the bathroom). <ref>Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, [[Tefillah]] KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13 </ref>
==If one forgot to say Birkot HaShachar==
# If one forgot to say [[Brachot HaShachar]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Ishei Yisrael 5:27 </ref>
# If one forgot to say [[Brachot HaShachar]] and only remembered in [[Brachot]] [[Kriyat Shema]] one shouldn’t interrupt to say the [[Brachot]] but rather have intent not to fulfill one’s obligation of Elokai Nishama with the Bracha of Mechaya Meytim. <Ref>Mishna Brurah 52:9 </ref>
# If one forgot to say [[Brachot HaShachar]] before [[Davening]] one may say all the [[brachot]] afterwards except for Elokai Nishama which some say was fulfilled with the Bracha of Mechaye Maytim. <Ref>Kaf HaChaim 46:9, Mishna Brurah 52:9 </ref>
==If one forgot to say Birkot HaTorah==
# If one forgot to say [[Brachot HaTorah]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Mishna Brurah 51:10 </ref>
# If one forgot to say [[Brachot HaTorah]] and only remembered in [[Brachot]] [[Kriyat Shema]] one shouldn’t interrupt to say the [[Brachot]] but rather have intent to fulfill one’s obligation of [[Brachot HaTorah]] with Ahavat Olam and then learn a little right after [[davening]]. <Ref>Mishna Brurah 52:9 </ref>
# If one forgot to say [[Brachot HaTorah]] before [[Davening]] and only remembered afterwards and didn’t learn right after [[davening]], one shouldn’t say [[Brachot HaTorah]] because there’s of a doubt in the poskim if one fulfilled one’s obligation. <Ref> S”A 47:8 </ref>
==When to say Birkot HaTorah==
# One should say [[Birchot HaTorah]] prior to saying any pesukim as [[tefillah]]. <Ref>S”A 46:9, Mishna Brurah 46:27 </ref>
==Elokai Neshama==
#One should pause between the words elokai and neshama so as not to give the impression that the neshama is his G-d. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 1; Ben Ish Hai, Vayeshev, Halacha 2; Kaf HaChaim 6:5 </ref>
# Ideally, one should say elokai neshama in connection with asher yatzar or any other beracha that begins with the words baruch. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 21; Ben Ish Hai, Vayeshev, Halacha 1; Kaf HaChaim 46:4 </ref>
==Misc==
# The Birchas Hashachar don't have to be recited in order except that Matir Asurim must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, should not recite Matir Asurim since Zokef Kefufim, straightening the bent, includes Matir Asurim, releasing the bound. One who erred should preferably listen to someone else recite Matir Asurim in order to fulfill his obligation. <ref>S"A 46:5, Mishna Brurah 46:20</ref>
# In the bracha of Elokai Nishama, one should pause after saying Elokai, My G-d, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly equating one's Neshama with God, which would be blasphemous. <ref>Mishna Brurah 46:3</ref>
# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
# Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
# In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>S"A 46:1-2, Aruch HaShulchan 46:9</ref>
# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and S"A 46:4</ref>
==What is The Nature of Birkat HaShachar?==
There is a famous discussion about Birkhot HaShachar based off the Gemara [[Brachot]] 60b. The Gemara says that when you hear a rooster, you should recite the Bracha of Leshechvi Binah, when you open your eyes, you say Poke'ach Ivriyim, when you sit up you say Matir Asurim, etc. The Gemara explains that each bracha corresponds to a specific action or occurrence in the morning routine. The question becomes whether you say these [[brachot]] only if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.
The Rambam (Hilchot [[Tefillah]] 7:7-9) says that they are subjective and should only be said if the corresponding occurrence is relevant to you. He notes, however, that the minhag was to say the [[brachot]] in shul even if one wasn't obligated in a specific bracha, such as if one didn't hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birkhot HaShachar are objective and are meant to be a praise for the regular nature of the world. Therefore, everyone should say all of the [[brachot]] even if one didn't benefit from the occurrences that the [[brachot]] relate to. 
The Shulchan Aruch<ref>S"A 46:8</ref> rules like the Rambam, while the Rama accepts the opinion of the Ramban. Interestingly, the minhag of Sephardim follows the Rama.<ref>Yabia Omer 2:25:13</ref>The Magen Avraham 46:14 ponders whether a blind person could recite Poke'ach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes<ref>Following the girsa of Rabbi Akiva Eiger and Pri Megadim</ref> that a blind person may recite Poke'ach Ivrim since he benefits from people who can see and guide him; a deaf person, though may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why wouldn't a deaf person be able to recite the bracha which is meant to be a praise for the nature of the world?<ref>Indeed, the Pri Chadash 46:8 takes for granted that a deaf person could recite HaNoten LeSechvi according to the Rama. This is also the ruling of the Derech HaChaim 6:2 and Mishna Brurah 46:25, though he also cites a dissenting opinion. </ref> It is possible to suggest that the Magen Avraham understood that even if the Birkhot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates to the occurrence for which the bracha was established.<ref>This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> 
==What's the nature of Elokai Neshama?==
If one forgot to say Birkot HaShachar before [[davening]], can one say them afterwards? The Rama 52:1 writes that if a person came late and didn’t get a chance to say Birkot HaShachar before [[davening]], he should say them afterwards.<ref>One major exception is Birkot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. See S”A 47:8 for the full discussion.</ref> The Pri Chadash, however, argues that Elokai Nishama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Nishama with the bracha of Mechayeh HaMeytim in Shemona Esrei, since both of them praise Hashem for reviving the dead.<ref>In fact, he explains a vague Yerushalmi [[Brachot]] (Perek 4, Halacha 2) as stating that the conclusion of Elokai Nishama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the S”A and Rama seem to disagree with the Pri Chadash.</ref>
The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Nishama is unrelated to Mechayeh HaMeytim. Elokai Nishama is a praise for Hashem returning one’s soul rejuvenated each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. Nonetheless, in order to avoid any question one should make sure to say it before Shemona Esrei even if one is late.<ref>Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur S”A 7:6, Derech HaChaim 33:2, Kaf HaChaim 52:5, and Yabia Omer O.C. 4:7:5. Most interestingly, even though the Maamar Mordechai writes that there’s no doubt in his mind that the Pri Chadash is incorrect, he concludes that once was unable to say Elokai Neshama before Shemona Esrei and he decided to follow the Pri Chadash.</ref> After the fact, if one didn’t say it before [[davening]], there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.<ref>Biur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.</ref>

==Can a Ger recite Shelo Asani Goy?==
The Avudraham<ref>Cited by the Beit Yosef 46</ref> writes that a ger may not recite shelo asani goy since this bracha is thanking Hashem for how we were created. The Taz 46:5, however, argues that a ger is like a newborn baby (Yevamot 23a) and therefore can recite sheasani ger, because it is as if he was created as a ger. Additionally, the Kaf Hachaim 46:36 quotes Shyarei Knesset HaGedola who held that a ger can recite shelo asani goy because the intent is to praise Hashem for not creating him to remain as a non-Jew. <Ref>Magen Avraham 46:10 says that according to the Mikubalim a ger can recite shelo asani goy because the beracha is recited on the way that one’s Neshama will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if he wants to recite shelo asani goy.</ref> 
 The Rama (Darkei Moshe 46:3) writes that the ger can recite a different beracha, sheasani ger.<ref> He codifies this in his comments to S”A (Rama 46:4).</ref> On the other hand, the Bach<ref>Bach 46 s.v. VeYesh Od</ref> claims that he can’t recite sheasani yehudi because he only became a Jew through his own decision to convert. The Magen Avraham adds that everyone agrees that a ger can recite Shelo Asani Aved and Shelo Asani Isha.<ref>He explains that since it was up to his decision whether to convert or not, he can thank Hashem for being created a free male, who has the potential to be chayav in mitvzot. Aruch Hashulchan 46:10, Yalkut Yosef 46:21, and Kaf Hachaim 46:36 rule like that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.</ref>

==Text==
# For Hebrew text of Birchot Haschachar [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=51 click here] and continue to go to the next page or [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%AA%D7%95%D7%A8%D7%94_%D7%90%D7%95%D7%A8%5C%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8 click here].

==Sources==
<References/>

Birchot HaShachar

2013-11-04T22:08:37Z

Darrensultan:

==When to say these Brachot==
# Originally, Chazal instituted that every Bracha of Birkot HaShachar be said when a person gets the particular enjoyment that relates to that Bracha, however, nowadays, the minhag is to make all the [[Brachot]] together when one gets to Shul. <Ref>S”A 6:2 and 46:2. The source for the [[Brachot]] of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the S"A 46:4. </ref>
# In Birkot Hashachar every day Jewish males recite the [[berachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43B, Tur and S”A 46:4</ref> as praise for the different levels of mitzvot for which we are obligated <Ref>Bet Yosef 46:4, Mishna Berura 46:16, Rashi in menachot</ref>.
# The earliest time to say Birchot HaShachar is from [[Chatzot]] (midnight). <ref> Magan Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref>
# If one slept well after nightfall, one may recite Birkhot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Nishama and HaMaavir Sheina, however, should only be said after one got up and doesn't plan on going back to sleep. One who forgot to say the Birkot HaShachar before [[davening]], may say them afterwards, besides [[Brachot HaTorah]] and Elokai Nishama, as a result of some debate. <ref>S"A 47:13, Mishna Brurah 47:30 and 52:9-10</ref>
# If one woke up before [[Olot HaShachar]] and one will go to sleep afterwards, one should make [[Brachot HaShachar]] except for Elokai Nishama and HaMaavir Shenah which should be said without [[Shem UMalchut]]. In the morning, one should make Elokai Netsor and HaMaavir Shenah with [[Shem UMalchut]]. <Ref> Mishna Brurah 47:30 </ref> However, if one slept the day before some say one may make the Bracha oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]]. <ref> Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref> Chazon Ovadyah (Yamim Noraim pg 320), Mishna Berura 554:31, {http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour} </ref>
# Ideally, Birkhot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one didn't do so, one may recite Birkhot HaShachar until one goes to sleep at night. <ref>S"A 47:13, Mishna Brurah 47:30 and 52:9-10</ref>
==How to make the Brachot==
# One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref>
# Some say that one shouldn't say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref>
==Order of Berachot==
# Some poskim say that if you mistakenly say zokef kfufim before [[matir]] asurim that you should not go back and say [[matir]] asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek [[berachot]] lihakel. </ref>
# If one switched the order of the [[berachot]] of shelo asani goy, shelo asani aved, and shelo asani isha he can still recite all three. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 10 </ref>
==Who is obligated in these Brachot?==
# Even though the [[Brachot]] were instituted for particular action or enjoyment, even if one doesn’t do that action or get that enjoyment the [[Brachot]] are still made, for example, one should make HaNoten LiSichvei Binah even if one didn’t hear the rooster crow, or a blind person can make the Bracha of Pokeach Ivrim. <Ref>Rama 46:8, Mishna Brurah 46:25, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 11. </ref>
# Women make birkot hashachar except that instead of shelo asani isha they say sheasani kiritzono without reciting Hashem's name. Instead of shelo asani aved, they say shelo asani shifcha and instead of shelo asani goy they say shelo asani goya. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26. </ref>
# If a blind person wants he can recite pokeach ivrim but if he asks, we tell him not to recite it because safek [[berachot]] lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref>
# A convert cannot recite shelo asani goy but if he wants he can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.</ref>
==If one didn’t sleep==
# Even if didn’t sleep at all at night, Ashkenazim may make all the [[Brachot HaShachar]] oneself except for Elokai Nishama, HaMaavir Sheynah, and [[Brachot HaTorah]] which one should hear from someone who did sleep. <Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the [[Brachot HaShachar]] (including [[Brachot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which he could make himself if he goes to the bathroom). <ref>Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, [[Tefillah]] KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13 </ref>
==If one forgot to say Birkot HaShachar==
# If one forgot to say [[Brachot HaShachar]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Ishei Yisrael 5:27 </ref>
# If one forgot to say [[Brachot HaShachar]] and only remembered in [[Brachot]] [[Kriyat Shema]] one shouldn’t interrupt to say the [[Brachot]] but rather have intent not to fulfill one’s obligation of Elokai Nishama with the Bracha of Mechaya Meytim. <Ref>Mishna Brurah 52:9 </ref>
# If one forgot to say [[Brachot HaShachar]] before [[Davening]] one may say all the [[brachot]] afterwards except for Elokai Nishama which some say was fulfilled with the Bracha of Mechaye Maytim. <Ref>Kaf HaChaim 46:9, Mishna Brurah 52:9 </ref>
==If one forgot to say Birkot HaTorah==
# If one forgot to say [[Brachot HaTorah]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Mishna Brurah 51:10 </ref>
# If one forgot to say [[Brachot HaTorah]] and only remembered in [[Brachot]] [[Kriyat Shema]] one shouldn’t interrupt to say the [[Brachot]] but rather have intent to fulfill one’s obligation of [[Brachot HaTorah]] with Ahavat Olam and then learn a little right after [[davening]]. <Ref>Mishna Brurah 52:9 </ref>
# If one forgot to say [[Brachot HaTorah]] before [[Davening]] and only remembered afterwards and didn’t learn right after [[davening]], one shouldn’t say [[Brachot HaTorah]] because there’s of a doubt in the poskim if one fulfilled one’s obligation. <Ref> S”A 47:8 </ref>
==When to say Birchot HaTorah==
# One should say [[Birchot HaTorah]] prior to saying any pesukim as [[tefillah]]. <Ref>S”A 46:9, Mishna Brurah 46:27 </ref>
==Elokai Neshama==
#One should pause between the words elokai and neshama so as not to give the impression that the neshama is his G-d. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 1; Ben Ish Hai, Vayeshev, Halacha 2; Kaf HaChaim 6:5 </ref>
# Ideally, one should say elokai neshama in connection with asher yatzar or any other beracha that begins with the words baruch. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 21; Ben Ish Hai, Vayeshev, Halacha 1; Kaf HaChaim 46:4 </ref>
==Misc==
# The Birchas Hashachar don't have to be recited in order except that Matir Asurim must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, should not recite Matir Asurim since Zokef Kefufim, straightening the bent, includes Matir Asurim, releasing the bound. One who erred should preferably listen to someone else recite Matir Asurim in order to fulfill his obligation. <ref>S"A 46:5, Mishna Brurah 46:20</ref>
# In the bracha of Elokai Nishama, one should pause after saying Elokai, My G-d, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly equating one's Neshama with God, which would be blasphemous. <ref>Mishna Brurah 46:3</ref>
# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
# Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
# In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>S"A 46:1-2, Aruch HaShulchan 46:9</ref>
# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and S"A 46:4</ref>
==What is The Nature of Birkat HaShachar?==
There is a famous discussion about Birkhot HaShachar based off the Gemara [[Brachot]] 60b. The Gemara says that when you hear a rooster, you should recite the Bracha of Leshechvi Binah, when you open your eyes, you say Poke'ach Ivriyim, when you sit up you say Matir Asurim, etc. The Gemara explains that each bracha corresponds to a specific action or occurrence in the morning routine. The question becomes whether you say these [[brachot]] only if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.
The Rambam (Hilchot [[Tefillah]] 7:7-9) says that they are subjective and should only be said if the corresponding occurrence is relevant to you. He notes, however, that the minhag was to say the [[brachot]] in shul even if one wasn't obligated in a specific bracha, such as if one didn't hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birkhot HaShachar are objective and are meant to be a praise for the regular nature of the world. Therefore, everyone should say all of the [[brachot]] even if one didn't benefit from the occurrences that the [[brachot]] relate to. 
The Shulchan Aruch<ref>S"A 46:8</ref> rules like the Rambam, while the Rama accepts the opinion of the Ramban. Interestingly, the minhag of Sephardim follows the Rama.<ref>Yabia Omer 2:25:13</ref>The Magen Avraham 46:14 ponders whether a blind person could recite Poke'ach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes<ref>Following the girsa of Rabbi Akiva Eiger and Pri Megadim</ref> that a blind person may recite Poke'ach Ivrim since he benefits from people who can see and guide him; a deaf person, though may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why wouldn't a deaf person be able to recite the bracha which is meant to be a praise for the nature of the world?<ref>Indeed, the Pri Chadash 46:8 takes for granted that a deaf person could recite HaNoten LeSechvi according to the Rama. This is also the ruling of the Derech HaChaim 6:2 and Mishna Brurah 46:25, though he also cites a dissenting opinion. </ref> It is possible to suggest that the Magen Avraham understood that even if the Birkhot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates to the occurrence for which the bracha was established.<ref>This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> 
==What's the nature of Elokai Neshama?==
If one forgot to say Birkot HaShachar before [[davening]], can one say them afterwards? The Rama 52:1 writes that if a person came late and didn’t get a chance to say Birkot HaShachar before [[davening]], he should say them afterwards.<ref>One major exception is Birkot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. See S”A 47:8 for the full discussion.</ref> The Pri Chadash, however, argues that Elokai Nishama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Nishama with the bracha of Mechayeh HaMeytim in Shemona Esrei, since both of them praise Hashem for reviving the dead.<ref>In fact, he explains a vague Yerushalmi [[Brachot]] (Perek 4, Halacha 2) as stating that the conclusion of Elokai Nishama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the S”A and Rama seem to disagree with the Pri Chadash.</ref>
The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Nishama is unrelated to Mechayeh HaMeytim. Elokai Nishama is a praise for Hashem returning one’s soul rejuvenated each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. Nonetheless, in order to avoid any question one should make sure to say it before Shemona Esrei even if one is late.<ref>Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur S”A 7:6, Derech HaChaim 33:2, Kaf HaChaim 52:5, and Yabia Omer O.C. 4:7:5. Most interestingly, even though the Maamar Mordechai writes that there’s no doubt in his mind that the Pri Chadash is incorrect, he concludes that once was unable to say Elokai Neshama before Shemona Esrei and he decided to follow the Pri Chadash.</ref> After the fact, if one didn’t say it before [[davening]], there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.<ref>Biur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.</ref>

==Can a Ger recite Shelo Asani Goy?==
The Avudraham<ref>Cited by the Beit Yosef 46</ref> writes that a ger may not recite shelo asani goy since this bracha is thanking Hashem for how we were created. The Taz 46:5, however, argues that a ger is like a newborn baby (Yevamot 23a) and therefore can recite sheasani ger, because it is as if he was created as a ger. Additionally, the Kaf Hachaim 46:36 quotes Shyarei Knesset HaGedola who held that a ger can recite shelo asani goy because the intent is to praise Hashem for not creating him to remain as a non-Jew. <Ref>Magen Avraham 46:10 says that according to the Mikubalim a ger can recite shelo asani goy because the beracha is recited on the way that one’s Neshama will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if he wants to recite shelo asani goy.</ref> 
 The Rama (Darkei Moshe 46:3) writes that the ger can recite a different beracha, sheasani ger.<ref> He codifies this in his comments to S”A (Rama 46:4).</ref> On the other hand, the Bach<ref>Bach 46 s.v. VeYesh Od</ref> claims that he can’t recite sheasani yehudi because he only became a Jew through his own decision to convert. The Magen Avraham adds that everyone agrees that a ger can recite Shelo Asani Aved and Shelo Asani Isha.<ref>He explains that since it was up to his decision whether to convert or not, he can thank Hashem for being created a free male, who has the potential to be chayav in mitvzot. Aruch Hashulchan 46:10, Yalkut Yosef 46:21, and Kaf Hachaim 46:36 rule like that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.</ref>

==Text==
# For Hebrew text of Birchot Haschachar [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=51 click here] and continue to go to the next page or [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%AA%D7%95%D7%A8%D7%94_%D7%90%D7%95%D7%A8%5C%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8 click here].

==Sources==
<References/>

Amen

2013-11-04T21:46:41Z

Darrensultan:

==Background==
# Chazal viewed the recitation of Amen very highly. In fact, Chazal tell us that responding Amen is of greater significance than reciting the Beracha. The failure to recite Amen is considered a gross transgression, while responding Amen with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of Amen are the root letters of the word Emunah, belief or trust. By responding Amen one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally, when responding Amen one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
==When to Answer Amen==
# If a person hears a Bracha made properly by a Jew there’s a obligation to answer Amen. (The obligation is based on the פסוק of כי שם יהוה אקרא הבו גדל לאלהינו). <ref> S”A 215:2, Mishna Brurah 215:8, Rambam Hilchot [[Berachot]] 1:13, Kaf Hachayim 124:30 </ref>
# One should answer Amen to any blessing one hears whether he wishes to fulfill an obligation or not. It’s proper to answer Amen after a [[Tefillah]] or Bracha even if it doesn’t have the name of Hashem ([[Shem UMalchut]]) for example: the Mi SheBerach (מי שברך), Harachaman (הרחמן) in [[benching]], and some add “Makom Yenachem Etchem…”. <Ref> Shulchan Aruch 124:6, 189:5, 215:9; Mishna Brurah 215:9; Vezot HaBracha pg 188 in name of Rav Shlomo Zalman </ref>
# One may answer amen to a Yehi Ratzon a Jew says even if the Yehi Ratzon didn't have Hashem's name in it.<ref>Nitei Gavriel [[Rosh Hashana]] 29:23</ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>
# Amen must be said within [[Toch Kedi Dibbur]] (2-3 seconds) of the Bracha or if one’s in a congregation one can say Amen until the majority of the congregation has finished saying Amen. <Ref>Rama 124:8 says that the Amen must be said immediately after the Bracha and Mishna Brurah 124:34 explain it means [[Toch Kedi Dibbur]]. Vezot HaBracha (pg 189) agrees. </ref>
# When hearing a Bracha over a microphone, if one’s in the same room one may answer Amen, if not don’t answer. <Ref>Vezot HaBracha (pg 189) in name of Rav Shlomo Zalman </ref>
# Some say that one should answer Amen to a bracha one heard over the phone<Ref>Rav Moshe Feinstein (Igrot Moshe 4:91:4)</ref>
==How to Properly Answer Amen==
# The proper intention of the word Amen changes with the Bracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the Bracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding Amen to Tefillot one's Amen should be a request of Hashem to fulfill that [[prayer]]. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref>
# One shouldn't answer Amen louder than the Bracha itself unless one is doing so in order to motivate others to answer Amen.<ref>Gemara [[Brachot]] 45a, Shulchan Aruch 124:12, Mishna Brurah 124:47</ref>
# If one hears two [[Berachot]], one should answer Amen VeAmen rather than Amen Amen.<ref>Mishna Brurah 124:25</ref>
==Common Mistakes When Answering Amen==
# There are four common mistakes when responding אמן.
## One must make sure pronounce the kamatz under the Aleph of Amen, otherwise it is considered an Amen Chatufa. Additionally, Amen Chatufa includes when someone responds Amen before the bracha has been completed. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should ensure to pronounce the nun of Amen, otherwise it is considered an Amen Katufa. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should be sure to answer Amen slowly. One's Amen should take as long as it would normally take to say El Melech Neeman, but not overly protracted.<ref> S"A 124:8, Mishna Brurah 124:36, [[Brachot]] 47a</ref>
## If one didn't hear a bracha, one shouldn't answer Amen, otherwise it would be considered an [[Amen Yetoma]]. If one didn't hear the bracha, but knows what bracha/Kaddish is being said, one may in fact answer Amen. However, if one is attempting to fulfill an obligation with someone else's bracha, but did not actually hear the whole bracha, one can answer Amen even though he will not fulfill his obligation.<ref>Mishna Brurah 124:31 and 124:34, S"A 124:8</ref>
# According to Ashkenazim, one should not respond Amen to one's own bracha. If, after making a bracha on food, one answered Amen to one's own bracha, it is considered a [[Hefsek]]. Also, if someone else made the same bracha at the same time that he did, he should not respond Amen because it sounds like he is responding Amen to his own bracha.<ref>S"A 215:1, Mishna Brurah 215:1 and 51:3</ref> See the [[Answering_Amen_to_Your_Own_Bracha]] page.
==Amen Yetoma==
# If one is obligated in a certain Bracha and one didn’t hear the Bracha it’s forbidden to answer Amen, which is called [[Amen Yetoma]]. If one is not obligated in the mitzvah as long as one knows which Bracha is being made it’s permissible to answer Amen. <Ref>S”A 124:8 holds that only is a person was obligated in a Bracha and didn’t hear it, even if one knows which Bracha is being made, one can’t answer Amen. However, if one wasn’t obligated in the Bracha, one wasn’t obligated in a Bracha, one may answer as long as one hears others saying Amen even if one doesn’t know which Bracha was made. Yet, Rama argues that even by [[Brachot]] that one’s not obligated in one shouldn’t answer Amen if one doesn’t know which Bracha was made. However, if one knows which Bracha is being made one may answer amen if one’s not obligated in the Bracha. </ref>
# Preferably one should hear the Bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one didn’t hear the bracha but as long as one knows which Bracha was made, one may answer amen. <Ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it’s preferable to hear the Bracha from the shaliach tzibbur since some say that since it’s a rabbinic institution it’s like it’s a Bracha one’s obligated in, however, after the fact, one can answer as long as one knows which Bracha was made (because one knows which Bracha the tzibbur was up on even though one didn’t hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which Bracha is made. </ref>
==Answering to Kaddish==
# One who answers amen yehei shemei rabba with all his strength annuls any bad decrees. <ref> Gemara [[Shabbat]] 119b </ref>
==Answering Baruch Hu UBaruch Shemo==
# When hearing the words Baruch Atta Hashem, one should answer "Baruch Hu UBaruch Shemo". The Chazzan should pause to give the congregation a chance to respond "Baruch Hu UBaruch Shemo".
# One should not say "Baruch Hu UBaruch Shemo" when one intends to fulfill an obligation by listening to someone else's bracha or when speaking is prohibited such as by [[Pesukei DeZimrah]] and [[Birchot Kriyat Shema]]. <ref>S"A 124:5, Mishna Brurah 124:21, 22, Maharam Shik 51, Igrot Moshe 2:94</ref>
==Sources==
<references/>

Amen

2013-11-04T21:44:59Z

Darrensultan:

==Background==
# Chazal viewed the recitation of Amen very highly. In fact, Chazal tell us that responding Amen is of greater significance than reciting the Beracha. The failure to recite Amen is considered a gross transgression, while responding Amen with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of Amen are the root letters of the word Emunah, belief or trust. By responding Amen one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally, when responding Amen one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
==Proper Intent==
# The proper intention of the word Amen changes with the Bracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the Bracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding Amen to Tefillot one's Amen should be a request of Hashem to fulfill that [[prayer]]. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref>
==When to Answer Amen==
# If a person hears a Bracha made properly by a Jew there’s a obligation to answer Amen. (The obligation is based on the פסוק of כי שם יהוה אקרא הבו גדל לאלהינו). <ref> S”A 215:2, Mishna Brurah 215:8, Rambam Hilchot [[Berachot]] 1:13, Kaf Hachayim 124:30 </ref>
# One should answer Amen to any blessing one hears whether he wishes to fulfill an obligation or not. It’s proper to answer Amen after a [[Tefillah]] or Bracha even if it doesn’t have the name of Hashem ([[Shem UMalchut]]) for example: the Mi SheBerach (מי שברך), Harachaman (הרחמן) in [[benching]], and some add “Makom Yenachem Etchem…”. <Ref> Shulchan Aruch 124:6, 189:5, 215:9; Mishna Brurah 215:9; Vezot HaBracha pg 188 in name of Rav Shlomo Zalman </ref>
# One may answer amen to a Yehi Ratzon a Jew says even if the Yehi Ratzon didn't have Hashem's name in it.<ref>Nitei Gavriel [[Rosh Hashana]] 29:23</ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>
# Amen must be said within [[Toch Kedi Dibbur]] (2-3 seconds) of the Bracha or if one’s in a congregation one can say Amen until the majority of the congregation has finished saying Amen. <Ref>Rama 124:8 says that the Amen must be said immediately after the Bracha and Mishna Brurah 124:34 explain it means [[Toch Kedi Dibbur]]. Vezot HaBracha (pg 189) agrees. </ref>
# When hearing a Bracha over a microphone, if one’s in the same room one may answer Amen, if not don’t answer. <Ref>Vezot HaBracha (pg 189) in name of Rav Shlomo Zalman </ref>
# Some say that one should answer Amen to a bracha one heard over the phone<Ref>Rav Moshe Feinstein (Igrot Moshe 4:91:4)</ref>
==How to Properly Answer Amen==
# One shouldn't answer Amen louder than the Bracha itself unless one is doing so in order to motivate others to answer Amen.<ref>Gemara [[Brachot]] 45a, Shulchan Aruch 124:12, Mishna Brurah 124:47</ref>
# If one hears two [[Berachot]], one should answer Amen VeAmen rather than Amen Amen.<ref>Mishna Brurah 124:25</ref>
==Common Mistakes When Answering Amen==
# There are four common mistakes when responding אמן.
## One must make sure pronounce the kamatz under the Aleph of Amen, otherwise it is considered an Amen Chatufa. Additionally, Amen Chatufa includes when someone responds Amen before the bracha has been completed. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should ensure to pronounce the nun of Amen, otherwise it is considered an Amen Katufa. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should be sure to answer Amen slowly. One's Amen should take as long as it would normally take to say El Melech Neeman, but not overly protracted.<ref> S"A 124:8, Mishna Brurah 124:36, [[Brachot]] 47a</ref>
## If one didn't hear a bracha, one shouldn't answer Amen, otherwise it would be considered an [[Amen Yetoma]]. If one didn't hear the bracha, but knows what bracha/Kaddish is being said, one may in fact answer Amen. However, if one is attempting to fulfill an obligation with someone else's bracha, but did not actually hear the whole bracha, one can answer Amen even though he will not fulfill his obligation.<ref>Mishna Brurah 124:31 and 124:34, S"A 124:8</ref>
# According to Ashkenazim, one should not respond Amen to one's own bracha. If, after making a bracha on food, one answered Amen to one's own bracha, it is considered a [[Hefsek]]. Also, if someone else made the same bracha at the same time that he did, he should not respond Amen because it sounds like he is responding Amen to his own bracha.<ref>S"A 215:1, Mishna Brurah 215:1 and 51:3</ref> See the [[Answering_Amen_to_Your_Own_Bracha]] page.
==Amen Yetoma==
# If one is obligated in a certain Bracha and one didn’t hear the Bracha it’s forbidden to answer Amen, which is called [[Amen Yetoma]]. If one is not obligated in the mitzvah as long as one knows which Bracha is being made it’s permissible to answer Amen. <Ref>S”A 124:8 holds that only is a person was obligated in a Bracha and didn’t hear it, even if one knows which Bracha is being made, one can’t answer Amen. However, if one wasn’t obligated in the Bracha, one wasn’t obligated in a Bracha, one may answer as long as one hears others saying Amen even if one doesn’t know which Bracha was made. Yet, Rama argues that even by [[Brachot]] that one’s not obligated in one shouldn’t answer Amen if one doesn’t know which Bracha was made. However, if one knows which Bracha is being made one may answer amen if one’s not obligated in the Bracha. </ref>
# Preferably one should hear the Bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one didn’t hear the bracha but as long as one knows which Bracha was made, one may answer amen. <Ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it’s preferable to hear the Bracha from the shaliach tzibbur since some say that since it’s a rabbinic institution it’s like it’s a Bracha one’s obligated in, however, after the fact, one can answer as long as one knows which Bracha was made (because one knows which Bracha the tzibbur was up on even though one didn’t hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which Bracha is made. </ref>
==Answering to Kaddish==
# One who answers amen yehei shemei rabba with all his strength annuls any bad decrees. <ref> Gemara [[Shabbat]] 119b </ref>
==Answering Baruch Hu UBaruch Shemo==
# When hearing the words Baruch Atta Hashem, one should answer "Baruch Hu UBaruch Shemo". The Chazzan should pause to give the congregation a chance to respond "Baruch Hu UBaruch Shemo".
# One should not say "Baruch Hu UBaruch Shemo" when one intends to fulfill an obligation by listening to someone else's bracha or when speaking is prohibited such as by [[Pesukei DeZimrah]] and [[Birchot Kriyat Shema]]. <ref>S"A 124:5, Mishna Brurah 124:21, 22, Maharam Shik 51, Igrot Moshe 2:94</ref>
==Sources==
<references/>

Amen

2013-11-04T21:43:32Z

Darrensultan:

==Background==
# Chazal viewed the recitation of Amen very highly. In fact, Chazal tell us that responding Amen is of greater significance than reciting the Beracha. The failure to recite Amen is considered a gross transgression, while responding Amen with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of Amen are the root letters of the word Emunah, belief or trust. By responding Amen one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally, when responding Amen one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
==Proper Intent==
# The proper intention of the word Amen changes with the Bracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the Bracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding Amen to Tefillot one's Amen should be a request of Hashem to fulfill that [[prayer]]. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref>
==When to Answer Amen==
# If a person hears a Bracha made properly by a Jew there’s a obligation to answer Amen. (The obligation is based on the פסוק of כי שם יהוה אקרא הבו גדל לאלהינו). <ref> S”A 215:2, Mishna Brurah 215:8, Rambam Hilchot [[Berachot]] 1:13, Kaf Hachayim 124:30 </ref>
# One should answer Amen to any blessing one hears whether he wishes to fulfill an obligation or not. It’s proper to answer Amen after a [[Tefillah]] or Bracha even if it doesn’t have the name of Hashem ([[Shem UMalchut]]) for example: the Mi SheBerach (מי שברך), Harachaman (הרחמן) in [[benching]], and some add “Makom Yenachem Etchem…”. <Ref> Shulchan Aruch 124:6, 189:5, 215:9; Mishna Brurah 215:9; Vezot HaBracha pg 188 in name of Rav Shlomo Zalman </ref>
# One may answer amen to a Yehi Ratzon a Jew says even if the Yehi Ratzon didn't have Hashem's name in it.<ref>Nitei Gavriel [[Rosh Hashana]] 29:23</ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>
# Amen must be said within [[Toch Kedi Dibbur]] (2-3 seconds) of the Bracha or if one’s in a congregation one can say Amen until the majority of the congregation has finished saying Amen. <Ref>Rama 124:8 says that the Amen must be said immediately after the Bracha and Mishna Brurah 124:34 explain it means [[Toch Kedi Dibbur]]. Vezot HaBracha (pg 189) agrees. </ref>
# When hearing a Bracha over a microphone, if one’s in the same room one may answer Amen, if not don’t answer. <Ref>Vezot HaBracha (pg 189) in name of Rav Shlomo Zalman </ref>
# Some say that one should answer Amen to a bracha one heard over the phone<Ref>Rav Moshe Feinstein (Igrot Moshe 4:91:4)</ref>
==How to Properly Answer Amen==
# One shouldn't answer Amen louder than the Bracha itself unless one is doing so in order to motivate others to answer Amen.<ref>Gemara [[Brachot]] 45a, Shulchan Aruch 124:12, Mishna Brurah 124:47</ref>
# If one hears two [[Berachot]], one should answer Amen VeAmen rather than Amen Amen.<ref>Mishna Brurah 124:25</ref>
==Amen Yetoma==
# If one is obligated in a certain Bracha and one didn’t hear the Bracha it’s forbidden to answer Amen, which is called [[Amen Yetoma]]. If one is not obligated in the mitzvah as long as one knows which Bracha is being made it’s permissible to answer Amen. <Ref>S”A 124:8 holds that only is a person was obligated in a Bracha and didn’t hear it, even if one knows which Bracha is being made, one can’t answer Amen. However, if one wasn’t obligated in the Bracha, one wasn’t obligated in a Bracha, one may answer as long as one hears others saying Amen even if one doesn’t know which Bracha was made. Yet, Rama argues that even by [[Brachot]] that one’s not obligated in one shouldn’t answer Amen if one doesn’t know which Bracha was made. However, if one knows which Bracha is being made one may answer amen if one’s not obligated in the Bracha. </ref>
# Preferably one should hear the Bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one didn’t hear the bracha but as long as one knows which Bracha was made, one may answer amen. <Ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it’s preferable to hear the Bracha from the shaliach tzibbur since some say that since it’s a rabbinic institution it’s like it’s a Bracha one’s obligated in, however, after the fact, one can answer as long as one knows which Bracha was made (because one knows which Bracha the tzibbur was up on even though one didn’t hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which Bracha is made. </ref>
==Answering to Kaddish==
# One who answers amen yehei shemei rabba with all his strength annuls any bad decrees. <ref> Gemara [[Shabbat]] 119b </ref>
==Answering Baruch Hu UBaruch Shemo==
# When hearing the words Baruch Atta Hashem, one should answer "Baruch Hu UBaruch Shemo". The Chazzan should pause to give the congregation a chance to respond "Baruch Hu UBaruch Shemo".
# One should not say "Baruch Hu UBaruch Shemo" when one intends to fulfill an obligation by listening to someone else's bracha or when speaking is prohibited such as by [[Pesukei DeZimrah]] and [[Birchot Kriyat Shema]]. <ref>S"A 124:5, Mishna Brurah 124:21, 22, Maharam Shik 51, Igrot Moshe 2:94</ref>
==Common Mistakes When Answering Amen==
# There are four common mistakes when responding אמן.
## One must make sure pronounce the kamatz under the Aleph of Amen, otherwise it is considered an Amen Chatufa. Additionally, Amen Chatufa includes when someone responds Amen before the bracha has been completed. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should ensure to pronounce the nun of Amen, otherwise it is considered an Amen Katufa. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
## One should be sure to answer Amen slowly. One's Amen should take as long as it would normally take to say El Melech Neeman, but not overly protracted.<ref> S"A 124:8, Mishna Brurah 124:36, [[Brachot]] 47a</ref>
## If one didn't hear a bracha, one shouldn't answer Amen, otherwise it would be considered an [[Amen Yetoma]]. If one didn't hear the bracha, but knows what bracha/Kaddish is being said, one may in fact answer Amen. However, if one is attempting to fulfill an obligation with someone else's bracha, but did not actually hear the whole bracha, one can answer Amen even though he will not fulfill his obligation.<ref>Mishna Brurah 124:31 and 124:34, S"A 124:8</ref>
# According to Ashkenazim, one should not respond Amen to one's own bracha. If, after making a bracha on food, one answered Amen to one's own bracha, it is considered a [[Hefsek]]. Also, if someone else made the same bracha at the same time that he did, he should not respond Amen because it sounds like he is responding Amen to his own bracha.<ref>S"A 215:1, Mishna Brurah 215:1 and 51:3</ref> See the [[Answering_Amen_to_Your_Own_Bracha]] page.
==Sources==
<references/>

Amen

2013-10-10T14:35:51Z

Darrensultan:

Amen

2013-10-10T14:33:52Z

Darrensultan:

Amen

2013-10-10T14:31:16Z

Darrensultan:

Amen

2013-10-10T14:21:45Z

Darrensultan:

Amen

2013-10-10T14:18:11Z

Darrensultan:

==Background==
# Chazal viewed the recitation of [[Amen]] very highly. In fact, Chazal tell us that responding [[Amen]] is of greater significance than reciting the Beracha. The failure to recite [[Amen]] is considered a gross transgression, while responding [[Amen]] with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of [[Amen]] are the root letters of the word Emunah, belief or trust. By responding [[Amen]] one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally, when responding [[Amen]] one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
==Proper Intent==
# The proper intention of the word [[Amen]] changes with the Bracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the Bracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding [[Amen]] to Tefillot one's [[Amen]] should be a request of Hashem to fulfill that [[prayer]]. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref>
==When to Answer Amen==
# If a person hears a Bracha made properly by a Jew there’s a obligation to answer Amen. (The obligation is based on the פסוק of כי שם יהוה אקרא הבו גדל לאלהינו). <ref> S”A 215:2, Mishna Brurah 215:8, Rambam Hilchot [[Berachot]] 1:13, Kaf Hachayim 124:30 </ref>
# One should answer [[Amen]] to any blessing one hears whether he wishes to fulfill an obligation or not. Moreover, the obligation to respond [[Amen]] even applies to a Bracha that does not contain Hashem's Name, such as answering to a Mi Sheberach or HaRachaman. <ref>Shulchan Aruch 124:6, 189:5, 215:9 </ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>
# It’s proper to answer Amen after a [[Tefillah]] or Bracha even if it doesn’t have the name of Hashem ([[Shem UMalchut]]) for example: the Mi SheBerach (מי שברך), Harachaman (הרחמן) in [[benching]], and some add “Makom Yenachem Etchem…”. <Ref> Mishna Brurah 215:9, Vezot HaBracha pg 188 in name of Rav Shlomo Zalman </ref>
# One may answer amen to a Yehi Ratzon a Jew says even if the Yehi Ratzon didn't have Hashem's name in it.<ref>Nitei Gavriel [[Rosh Hashana]] 29:23</ref>
# Amen must be said within [[Toch Kedi Dibbur]] (2-3 seconds) of the Bracha or if one’s in a congregation one can say Amen until the majority of the congregation has finished saying Amen. <Ref>Rama 124:8 says that the Amen must be said immediately after the Bracha and Mishna Brurah 124:34 explain it means [[Toch Kedi Dibbur]]. Vezot HaBracha (pg 189) agrees. </ref>
# When hearing a Bracha over a microphone, if one’s in the same room one may answer Amen, if not don’t answer. <Ref>Vezot HaBracha (pg 189) in name of Rav Shlomo Zalman </ref>
==Amen Yetoma==
# If one is obligated in a certain Bracha and one didn’t hear the Bracha it’s forbidden to answer Amen, which is called [[Amen Yetoma]]. If one is not obligated in the mitzvah as long as one knows which Bracha is being made it’s permissible to answer Amen. <Ref>S”A 124:8 holds that only is a person was obligated in a Bracha and didn’t hear it, even if one knows which Bracha is being made, one can’t answer Amen. However, if one wasn’t obligated in the Bracha, one wasn’t obligated in a Bracha, one may answer as long as one hears others saying Amen even if one doesn’t know which Bracha was made. Yet, Rama argues that even by [[Brachot]] that one’s not obligated in one shouldn’t answer Amen if one doesn’t know which Bracha was made. However, if one knows which Bracha is being made one may answer amen if one’s not obligated in the Bracha. </ref>
# Preferably one should hear the Bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one didn’t hear the bracha but as long as one knows which Bracha was made, one may answer amen. <Ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it’s preferable to hear the Bracha from the shaliach tzibbur since some say that since it’s a rabbinic institution it’s like it’s a Bracha one’s obligated in, however, after the fact, one can answer as long as one knows which Bracha was made (because one knows which Bracha the tzibbur was up on even though one didn’t hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which Bracha is made. </ref>
==Answering to Kaddish==
# One who answers amen yehei [[shema]] rabba with all his strength annuls any bad decrees. <ref> Gemara [[Shabbat]] 119b </ref>

==Sources==
<references/>

Amen

2013-10-10T14:05:07Z

Darrensultan:

# Chazal viewed the recitation of [[Amen]] very highly. In fact, Chazal tell us that responding [[Amen]] is of greater significance than reciting the Beracha. The failure to recite [[Amen]] is considered a gross transgression, while responding [[Amen]] with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of [[Amen]] are the root letters of the word Emunah, belief or trust. By responding [[Amen]] one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally, when responding [[Amen]] one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
# One should answer [[Amen]] to any blessing one hears whether he wishes to fulfill an obligation or not. Moreover, the obligation to respond [[Amen]] even applies to a Bracha that does not contain Hashem's Name, such as answering to a Mi Sheberach or HaRachaman. <ref>Shulchan Aruch 124:6, 189:5, 215:9 </ref>
# The proper intention of the word [[Amen]] changes with the Bracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the Bracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding [[Amen]] to Tefillot one's [[Amen]] should be a request of Hashem to fulfill that [[prayer]]. <ref>Shulchan Aruch 124:6, Mishna Brurah 124:25</ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>

# If a person hears a Bracha made properly by a Jew there’s a obligation to answer Amen. (The obligation is based on the פסוק of כי שם יהוה אקרא הבו גדל לאלהינו). <ref> S”A 215:2, Mishna Brurah 215:8, Rambam Hilchot [[Berachot]] 1:13, Kaf Hachayim 124:30 </ref>
# It’s proper to answer Amen after a [[Tefillah]] or Bracha even if it doesn’t have the name of Hashem ([[Shem UMalchut]]) for example: the Mi SheBerach (מי שברך), Harachaman (הרחמן) in [[benching]], and some add “Makom Yenachem Etchem…”. <Ref> Mishna Brurah 215:9, Vezot HaBracha pg 188 in name of Rav Shlomo Zalman </ref>
# The proper intent one should have when saying Amen is “ the Bracha being made is true and I believe in Hashem”. For a Bracha of a request or [[Tefillah]] one’s intent should include “it’s should be Hashem’s will that it comes true.” <Ref>Mishna Brurah 124:10, Vezot HaBracha pg 188) </ref>
# Amen must be said within [[Toch Kedi Dibbur]] (2-3 seconds) of the Bracha or if one’s in a congregation one can say Amen until the majority of the congregation has finished saying Amen. <Ref>Rama 124:8 says that the Amen must be said immediately after the Bracha and Mishna Brurah 124:34 explain it means [[Toch Kedi Dibbur]]. Vezot HaBracha (pg 189) agrees. </ref>
# When hearing a Bracha over a microphone, if one’s in the same room one may answer Amen, if not don’t answer. <Ref>Vezot HaBracha (pg 189) in name of Rav Shlomo Zalman </ref>
# One may answer amen to a Yehi Ratzon a Jew says even if the Yehi Ratzon didn't have Hashem's name in it.<ref>Nitei Gavriel [[Rosh Hashana]] 29:23</ref>
==Amen Yetoma==
# If one is obligated in a certain Bracha and one didn’t hear the Bracha it’s forbidden to answer Amen, which is called [[Amen Yetoma]]. If one is not obligated in the mitzvah as long as one knows which Bracha is being made it’s permissible to answer Amen. <Ref>S”A 124:8 holds that only is a person was obligated in a Bracha and didn’t hear it, even if one knows which Bracha is being made, one can’t answer Amen. However, if one wasn’t obligated in the Bracha, one wasn’t obligated in a Bracha, one may answer as long as one hears others saying Amen even if one doesn’t know which Bracha was made. Yet, Rama argues that even by [[Brachot]] that one’s not obligated in one shouldn’t answer Amen if one doesn’t know which Bracha was made. However, if one knows which Bracha is being made one may answer amen if one’s not obligated in the Bracha. </ref>
# Preferably one should hear the Bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one didn’t hear the bracha but as long as one knows which Bracha was made, one may answer amen. <Ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it’s preferable to hear the Bracha from the shaliach tzibbur since some say that since it’s a rabbinic institution it’s like it’s a Bracha one’s obligated in, however, after the fact, one can answer as long as one knows which Bracha was made (because one knows which Bracha the tzibbur was up on even though one didn’t hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which Bracha is made. </ref>
==Answering to Kaddish==
# One who answers amen yehei [[shema]] rabba with all his strength annuls any bad decrees. <ref> Gemara [[Shabbat]] 119b </ref>

==Sources==
<references/>

Koshair

2013-09-10T14:32:04Z

Darrensultan:

[[Image:Knots.jpg|200px|right]]
On Shabbat, there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.
== The Basics of Koshair ==
===Bibical prohibition===
# The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. <Ref> Mishna Brurah(317:34) quoting the Rambam, Shemirat Shabbat KeHilchata 51:52 </ref>
# A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. <Ref> Shulchan Aruch (317:1) in the opinion of the Rambam and Rif </ref>
===Rabbinic prohibition===
# Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.<Ref>
* According to Rashi, (Gemara Shabbat 112a), tying a knot that lasts forever is forbidden Deoritta, tying a knot that is untied after some time is forbidden Derabbanan, and tying a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.
* The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabea Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam. </ref>
===Permissible knots===
# A knot which is both non-professional and meant to be undone within 24 hours may be tied. <Ref> The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours. </ref> Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. <Ref> Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia Shabbat Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </ref>
# Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. <Ref> Magan Avraham (317:20), Kol Sinai (Koshair #3) </ref>

===Tightening===
# Any knot which is forbidden to tie is also forbidden to tighten. <Ref> Shemirat Shabbat KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3 </ref>
# For example, one may not tighten the double knot of the tzitzit or talit if it became loose. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 799) </ref>

==Untying==
# Any knot that’s permitted to tie is permitted to untie. <Ref> Rama 317:1, Rambam Hilchot Shabbat 10:7, Chazon Ovadia Shabbat volume 5: page 47. </ref>

== A bow==
# A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. <Ref> Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur S"A 80:45 and Yalkut Yosef (317:11) agree. </ref> For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
# It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. <Ref>Shulchan Aruch (317:5), Biur Halacha 317:5, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# After tying a bow knot (a bow on top of a single knot), as is common when tying one's shoes, one may not tie a second bow on top of the bow knot. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>

== A bow on top of a single knot==
# According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. <Ref>
* Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on Shabbat 113a who hold that tying a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids tying a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
* Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur S"A 80:45, Shemirat Shabbat KeHilchata 15:53 (in new edition 15:56), and the Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
* Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef (Shabbat, vol 2, p. 562) agrees. </ref> However, if one doesn't usually untie it within 24 hours (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. <ref> Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.</ref>
# Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot <Ref> Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55. </ref> while others are strict unless one is planning on untying it within 24 hours. <ref>Shemirat Shabbat KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.</ref>
# Many authorities hold that it is permissible to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before [[Shabbat]] and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on [[Shabbat]]. <ref>
* [[Image:Ties.gif|200px|right]] For diagrams of the different ways to make a tie, click on the image to the right. Shemirat Shabbat KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting tying a necktie on Shabbat if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before Shabbat and put it on and take it off by tightening and loosening it. The English translation of Shemirat Shabbat KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat Shabbat KeHilchata 15:62, however, writes that it is permitted to tie a necktie on Shabbat if one usually unties it within 24 hours and does not have any other stipulations.
* Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
* Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by Shabbat VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit tying a necktie and don’t specify which type.
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/726909/Rabbi_Mordechai_I_Willig/Hilchos_Shabbos_5761_-_KosherMatir_#1 “Hilchos Shabbat 5761 Kosher#1”] min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha D”H HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
* Shabbos Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit tying it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
* Orchot Shabbat (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
* See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”. See Chut Shani (vol 2, p. 227).</ref>
==Single knot==
# It is forbidden to tie a single knot with one string onto itself. <Ref> Rama (317:1) quoting the Hagahot Alfasi, Kitzur S"A 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52) </ref>
## In situations where it's common to tie a double knot such as the last knot of a tzitzit fringe one may tie a single knot. <ref>Shemirat Shabbat KeHilchata (in the new edition 15:53) </ref>
# It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. <Ref>S”A HaRav 317:1, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is menat to be undone within 24 hours. <Ref> The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8) </ref>
# One may not add a second knot on top of a preexisting single knot,<ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), Chazon Ovadia Shabbat Part 5 page 68 also says it's worthwhile to be stringent. </ref> nor may one add a third knot onto a double knot in order to tighten it. <ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799). </ref>

== Double knots==
# According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. <Ref>
* Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids tying a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
* However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids tying a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
* The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat Shabbat KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The Shabbos Home (vol 1, p. 207) agrees. </ref>
# It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. <Ref> Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref> For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. <Ref> Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793) </ref>
# If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. <Ref> Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60) </ref>
# One can untie a double knot that is made on a candy bag given out at shul for a simcha. <Ref> Toldot Yitzchak O”C 2:11 </ref>
# One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. <ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref>
# One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within untying the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. <ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref>

==Wrapping a string==
# It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. <Ref> Rama 651:1, The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref>

==Twist ties and Cable ties==
# Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. <ref>Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman </ref> However, others permit. <ref> 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein </ref> It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 800) </ref>
# Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. <ref> Chazon Ovadia Shabbat Part 5 page 75 </ref>

== Fixing clothing ==
# Socks or gloves that are tied together should be detached before [[Shabbat]], but if one forgot one should untie it but ripe it so as to destroy the string. <Ref> Shemirat [[Shabbat]] Kahilchata 15:63 in name of Rav Shlomo Zalman Aurbach, Az Nidabru 1:58. </ref>
# One can take out the pins put into shirts in packaging to keep it from wrinkling. <Ref> Shemirat [[Shabbat]] Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22. </ref>
# It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. <ref> Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58. </ref>
==Sources==
<references/>

Shavuot

2013-04-29T17:16:18Z

Darrensultan:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 explains that the custom commemorates the joy of Matan Torah. The custom is an ancient one dating back to the time of the medrash Targum Sheini on Megillat Esther 3:8. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. Yechave Da'at 4:33 adds a reason for decorating with flowers.</ref>
# Some communities abstain from this custom because it may be considered a chok akum. <Ref>This is the opinion of the Gr"a as quoted by the Chayei Adam 131:13, Ma'aseh Rav, Aruch Hashulchan O"C 494 and others. Yechave Da'at 4:33 explains that the custom is nevertheless justified based on the Shu"t Maharik S' 88 who explains that there is no concern of "''Bechukoteihem lo telechu''" by a custom that has a good reason for its practice.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> 
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for Shacharit, he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==Sources==
<references/>

Shavuot

2013-04-29T17:14:44Z

Darrensultan:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rema O"C 494:3 explains that the custom commemorates the joy of Matan Torah. The custom is an ancient one dating back to the time of the medrash Targum Sheini on Megillat Esther 3:8. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. Yechave Da'at 4:33 adds a reason for decorating with flowers.</ref>
# Some communities abstain from this custom because it may be considered a chok akum. <Ref>This is the opinion of the Gr"a as quoted by the Chayei Adam 131:13, Ma'aseh Rav, Aruch Hashulchan O"C 494 and others. Yechave Da'at 4:33 explains that the custom is nevertheless justified based on the Shu"t Maharik S' 88 who explains that there is no concern of "''Bechukoteihem lo telechu''" by a custom that has a good reason for its practice.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> 
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for Shacharit, he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==Sources==
<references/>

Shavuot

2013-04-29T17:11:57Z

Darrensultan:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 explains that the custom commemorates the joy of Matan Torah. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. Yechave Da'at 4:33 adds a reason for decorating with flowers.</ref>
# Some communities abstain from this custom because it may be considered a chok akum. <Ref>This is the opinion of the Gr"a as quoted by the Chayei Adam 131:13, Ma'aseh Rav, Aruch Hashulchan O"C 494 and others. Yechave Da'at 4:33 explains that the custom is nevertheless justified based on the Shu"t Maharik S' 88 who explains that there is no concern of "''Bechukoteihem lo telechu''" by a custom that has a good reason for its practice.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> 
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for Shacharit, he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==Sources==
<references/>

Shavuot

2013-04-29T16:37:50Z

Darrensultan:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 explains that the custom commemorates the joy of Matan Torah. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> 
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for Shacharit, he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==Sources==
<references/>

Shavuot

2013-04-29T16:22:17Z

Darrensultan:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rema O"C 494:3.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> 
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for Shacharit, he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==Sources==
<references/>

Month of Nissan

2013-03-18T16:21:33Z

Darrensultan:

==Preparation for Pesach==
# Thirty days before [[Pesach]] one should start learning the halachot of [[Pesach]]. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:2 writes that it begins on Purim and it’s an obligation upon each individual to learn the Halachot of [[Pesach]] in this time. </ref> The 30 days begin from Purim itself. <ref> Mishna Brurah 429:2. Chazon Ovadyah (Pesach pg 1) agrees that the thirty days before [[Pesach]] begins on Purim itself. Nonetheless, he adds that if someone has a question about [[Pesach]] and someone has a question about Purim, the question about Purim takes precedence.</ref> All the more so, on the holiday itself one should learn the halachot of [[Pesach]]. <ref> Gemara Megillah 32b states that on [[Pesach]] itself, one should learn the halachot of [[Pesach]] on [[Pesach]]. Mishna Brurah 429:1 and Chazon Ovadyah (Pesach pg 1) quote this as halacha as opposed to S"A HaRav 429:4 who writes that on the holiday itself the Rabbi should speak about the topic of the day, meaning the miracle that occurred and Aggadah because the halachot are easily found in books.</ref>
# This doesn't mean that a talmid chacham should stop this regular learning to learn halacha of the upcoming holiday, but rather it means that a question about hilchot pesach is given precedence to questions not about pesach.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions. Bach 429 writes that this obligation applies even to somebody who has learnt it in the past, because he should refresh his memory. </ref>
# Also it is very important for the (local) Rabbi to give shiurim informing people of the halachot of [[Pesach]]. <ref>Mishna Brurah in Shaar HaTzion 429:5 points out that the primary teaching on the holiday itself should be halacha and not just the idea of the day. Chazon Ovadyah (Pesach pg 1) writes that it's important for the (local) Rabbi to give shiurim about hilchot pesach. See Kaf HaChaim 429:3 who speaks about the importance of these drashot of the Rabbi and how they should include halacha.</ref>

==Tachanun, Fasting, and eulogies==
# There's no Tachanun for the entire month of Nissan. <Ref>S"A 429:2 writes that there's no Tachanun for the entire month of Nissan. Mishan Brurah 429:7 explains that since the Nesiyim (in Bamidbar 7) brought the Korbanot for the first 12 days of Nissan, the days were considered a Yom Tov for them. Then Erev Pesach, Pesach, and Issru Chag are connected to [[Pesach]]. Altogether since most of the month is related to Kedusha it's all considered Kodesh. Chazon Ovadyah (pg 2) adds that the celebration of the building of the third Bet Hamikdash, which will occur in Nissan and in particular on Pesach, will extend for another week after [[Pesach]]. This is also brought down in Shu"t Chatam Sofer 103. </ref>
# According to Ashkenazim, one shouldn’t fast during Nissan; even an individual who has Yehrzheit shouldn’t fast during Nissan. <Ref>Rama 429:2 </ref> However, according to Sephardim, one shouldn’t establish a communal fast during Nissan. However, an individual is permitted to fast, such as for a Yehrzheit during Nissan, except on [[Pesach]] and Rosh Chodesh. <Ref>S”A 429:2, Chazon Ovadyah (Pesach pg 5-7). Or Le’sion (vol. 3, 5:1). </ref>
# There aren't supposed to be communal fasts or eulogies during the month of Nissan. <Ref>S”A 429:2. Mishna Brurah 429:9 adds that the minhag Ashkenaz was for even individuals not to fast during Nissan. </ref>
# A bride and groom the day of their wedding may fast during Nissan even on [[Rosh Chodesh]] Nissan. <Ref>Mishna Brurah 429:10, Halichot Shlomo (Moadim vol 1, 2:3) </ref>
# It’s permissible to fast a Tanit Chalom, a fast made to rectify a bad dream, during Nissan. <Ref>Rama 429:10 </ref>
==Parshat HaNesiyim==
# During the first 13 days of Nissan, there is a nice minhag, for the first 12 days to read the Parsha of the Nesiyim for that day (found in Bamidbar 7), and on the 13th day to read the first four pesukim of Parshat Bahalotcha. <ref>S"A HaRav 429:15, Kaf HaChaim 429:22, Chazon Ovadyah (pg 3), Mishna Brurah 429:8 </ref> The minhag is to read it from a chumash. <Ref> Perisha YD 270:7 writes that since nowadays writing down Torah SheBaal Peh is treated as though it’s permitted and that we don’t learn from nuances in the text, one shouldn’t degrade the holiness of a Sefer Torah to learn from it, but rather one should learn from a sefer. Chazon Ovadyah (Pesach pg 4) argues that this is only according to the Shach’s explanation of the Rosh that nowadays there’s no mitzvah to write a Sefer Torah and the primary mitzvah is to write sefarim. However, according to the Bet Yosef’s explanation of the Rosh that even nowadays there’s a mitzvah to write a Sefer Torah, then it seems one may learn from a Sefer Torah and there’s no issue of degrading its holiness. He supports this from the Radvaz 3:529 who recommends reading Shenayim Mikrah from a Sefer Torah. Chazon Ovadyah (pg 3) concludes that the minhag is to read it from a chumash. </ref>
==Maot Chitim==
# It’s proper to give Maot Chitim, charity to the poor in order that they have money for Matzah on [[Pesach]]. <Ref>Rama 429:1. Mishna Brurah 429:6 and Shaar Hatziyun 429:10 emphasizes the significance of the obligation. </ref>
# It’s permissible to give Maot Chitim from money of Maaser Kesafim, a tith of one’s money. <Ref>Halichot Shlomo (Moadim vol 1, 2:2) </ref>

==Birkat Ilanot==
See the [[Birkat Ilanot]] page.
==Sources==
<references/>

Month of Nissan

2013-03-18T16:19:04Z

Darrensultan:

==Preparation for Pesach==
# Thirty days before [[Pesach]] one should start learning the halachot of [[Pesach]]. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:2 writes that it begins on Purim and it’s an obligation upon each individual to learn the Halachot of [[Pesach]] in this time. </ref> The 30 days begin from Purim itself. <ref> Mishna Brurah 429:2. Chazon Ovadyah (Pesach pg 1) agrees that the thirty days before [[Pesach]] begins on Purim itself. Nonetheless, he adds that if someone has a question about [[Pesach]] and someone has a question about Purim, the question about Purim takes precedence.</ref> All the more so, on the holiday itself one should learn the halachot of [[Pesach]]. <ref> Gemara Megillah 32b states that on [[Pesach]] itself, one should learn the halachot of [[Pesach]] on [[Pesach]]. Mishna Brurah 429:1 and Chazon Ovadyah (Pesach pg 1) quote this as halacha as opposed to S"A HaRav 429:4 who writes that on the holiday itself the Rabbi should speak about the topic of the day, meaning the miracle that occurred and Aggadah because the halachot are easily found in books.</ref>
# This doesn't mean that a talmid chacham should stop this regular learning to learn halacha of the upcoming holiday, but rather it means that a question about hilchot pesach is given precedence to questions not about pesach.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions. Bach 429 writes that this obligation applies even to somebody who has learnt it in the past, because he should refresh his memory. </ref>
# Also it is very important for the (local) Rabbi to give shiurim informing people of the halachot of [[Pesach]]. <ref>Mishna Brurah in Shaar HaTzion 429:5 points out that the primary teaching on the holiday itself should be halacha and not just the idea of the day. Chazon Ovadyah (Pesach pg 1) writes that it's important for the (local) Rabbi to give shiurim about hilchot pesach. See Kaf HaChaim 429:3 who speaks about the importance of these drashot of the Rabbi and how they should include halacha.</ref>

==Tachanun, Fasting, and eulogies==
# There's no Tachanun for the entire month of Nissan. <Ref>S"A 429:2 writes that there's no Tachanun for the entire month of Nissan. Mishan Brurah 429:7 explains that since the Nesiyim (in Bamidbar 7) brought the Korbanot for the first 12 days of Nissan, the days were considered a Yom Tov for them. Then Erev Pesach, Pesach, and Issru Chag are connected to [[Pesach]]. Altogether since most of the month is related to Kedusha it's all considered Kodesh. Chazon Ovadyah (pg 2) adds that the celebration of the building of the third Bet Hamikdash, which will occur in Nissan and in particular on Pesach, will extend for another week after [[Pesach]]. This is also brought down in Shu"t Chatam Sofer 103. </ref>
# According to Ashkenazim, one shouldn’t fast during Nissan; even an individual who has Yehrzheit shouldn’t fast during Nissan. <Ref>Rama 429:2 </ref> However, according to Sephardim, one shouldn’t establish a communal fast during Nissan, however, an individual is permitted to fast, such as for a Yehrzheit, During Nissan except on [[Pesach]] and Rosh Chodesh. <Ref>S”A 429:2, Chazon Ovadyah (Pesach pg 5-7). Or Le’sion (vol. 3, 5:1). </ref>
# There aren't supposed to be communal fasts or eulogies during the month of Nissan. <Ref>S”A 429:2. Mishna Brurah 429:9 adds that the minhag Ashkenaz was for even individuals not to fast during Nissan. </ref>
# A bride and groom the day of their wedding may fast during Nissan even on [[Rosh Chodesh]] Nissan. <Ref>Mishna Brurah 429:10, Halichot Shlomo (Moadim vol 1, 2:3) </ref>
# It’s permissible to fast a Tanit Chalom, a fast made to rectify a bad dream, during Nissan. <Ref>Rama 429:10 </ref>
==Parshat HaNesiyim==
# During the first 13 days of Nissan, there is a nice minhag, for the first 12 days to read the Parsha of the Nesiyim for that day (found in Bamidbar 7), and on the 13th day to read the first four pesukim of Parshat Bahalotcha. <ref>S"A HaRav 429:15, Kaf HaChaim 429:22, Chazon Ovadyah (pg 3), Mishna Brurah 429:8 </ref> The minhag is to read it from a chumash. <Ref> Perisha YD 270:7 writes that since nowadays writing down Torah SheBaal Peh is treated as though it’s permitted and that we don’t learn from nuances in the text, one shouldn’t degrade the holiness of a Sefer Torah to learn from it, but rather one should learn from a sefer. Chazon Ovadyah (Pesach pg 4) argues that this is only according to the Shach’s explanation of the Rosh that nowadays there’s no mitzvah to write a Sefer Torah and the primary mitzvah is to write sefarim. However, according to the Bet Yosef’s explanation of the Rosh that even nowadays there’s a mitzvah to write a Sefer Torah, then it seems one may learn from a Sefer Torah and there’s no issue of degrading its holiness. He supports this from the Radvaz 3:529 who recommends reading Shenayim Mikrah from a Sefer Torah. Chazon Ovadyah (pg 3) concludes that the minhag is to read it from a chumash. </ref>
==Maot Chitim==
# It’s proper to give Maot Chitim, charity to the poor in order that they have money for Matzah on [[Pesach]]. <Ref>Rama 429:1. Mishna Brurah 429:6 and Shaar Hatziyun 429:10 emphasizes the significance of the obligation. </ref>
# It’s permissible to give Maot Chitim from money of Maaser Kesafim, a tith of one’s money. <Ref>Halichot Shlomo (Moadim vol 1, 2:2) </ref>

==Birkat Ilanot==
See the [[Birkat Ilanot]] page.
==Sources==
<references/>

Dairy Bread

2013-01-30T23:02:39Z

Darrensultan:

==Prohibition of Making Dairy Bread ==
# The rabbis enacted a decree that one should not knead dough with milk, and if one does, one may not eat the bread even by itself. The reason given is that one is likely to make a mistake with the bread to perhaps eat the bread with meat. The same applies to meat bread.<ref>Pesachim 30a. This Gemara is brought in Rif Chullin 38a. S"A Y"D 97:1.</ref>
# If one shapes the bread in a unique way, then one can make dairy bread because people will notice the difference and will not come to make a mistake. Also, if one shapes the dairy bread into small pieces that are eaten at one time, then no leftovers will remain, and there is no possibility for a future mistake.<ref>S"A 97:1. The first leniency is brought by the Rif Chullin 38a where he explains that if one shapes the bread in the shape of an ox, then the bread would be mutar. Rosh Chullin 8:21 brings the opinion of Rashi that if one makes small pieces like small ox shapes of dairy bread, there is no concern that one may make a mistake. There are limitations brought by later authorities. Pitchei Teshuva 97:3 quotes the Maharit who explains that a unique shape is only a leniency for bread made for one's family. However, if the bread is sold in public, there is a concern that the consumers will not understand the meaning of the unique shape. Also, warning the consumers won't work because one may forget to warn them that the bread is dairy. The P"T quotes the Chavot Da'at who says that once the dairy bread is cooked, it is assur, and it is too late to then shape it in a unique way. Also, one cannot cut it up into small pieces and divide it up to many people, since the bread already became forbidden through the cooking process.</ref>
# The prohibition to make dairy or meat bread extends to regular bread cooked in an unclean oven that has meat or milk residue where the bread is placed.<ref>S"A 97:1.</ref>
# The custom was to make dairy bread for Shavuot and bread with meat fat for Shabbos, since these breads were uniquely shaped and they were to be eaten specifically for the meals they were prepared for.<ref>Rema 97:1.</ref>

==References==
<references/>

Dairy Bread

2013-01-24T15:18:26Z

Darrensultan:

==Prohibition to Make Dairy Bread ==
# The rabbis enacted a decree that one should not knead dough with milk, and if one does, one may not eat the bread even by itself. The reason given is that one is likely to make a mistake with the bread to perhaps eat the bread with meat. The same applies to meat bread.<ref>Pesachim 30a. This Gemara is brought in Rif Chullin 38a. S"A Y"D 97:1.</ref>
# If one shapes the bread in a unique way, then one can make dairy bread because people will notice the difference and will not come to make a mistake. Also, if one shapes the dairy bread into small pieces that are eaten at one time, then no leftovers will remain, and there is no possibility for a future mistake.<ref>S"A 97:1. The first leniency is brought by the Rif Chullin 38a where he explains that if one shapes the bread in the shape of an ox, then the bread would be mutar. Rosh Chullin 8:21 brings the opinion of Rashi that if one makes small pieces like small ox shapes of dairy bread, there is no concern that one may make a mistake. There are limitations brought by later authorities. Pitchei Teshuva 97:3 quotes the Maharit who explains that a unique shape is only a leniency for bread made for one's family. However, if the bread is sold in public, there is a concern that the consumers will not understand the meaning of the unique shape. Also, warning the consumers won't work because one may forget to warn them that the bread is dairy. The P"T quotes the Chavot Da'at who says that once the dairy bread is cooked, it is assur, and it is too late to then shape it in a unique way. Also, one cannot cut it up into small pieces and divide it up to many people, since the bread already became forbidden through the cooking process.</ref>
# The prohibition to make dairy or meat bread extends to regular bread cooked in an unclean oven that has meat or milk residue where the bread is placed.<ref>S"A 97:1.</ref>
# The custom was to make dairy bread for Shavuot and bread with meat fat for Shabbos, since these breads were uniquely shaped and they were to be eaten specifically for the meals they were prepared for.<ref>Rema 97:1.</ref>

==References==
<references/>

Dairy Bread

2013-01-24T15:16:59Z

Darrensultan:

==Prohibition to Make Dairy Bread ==
# The rabbis enacted a decree that one should not knead dough with milk, and if one does, one may not eat the bread even by itself. The reason given is that one is likely to make a mistake with the bread to perhaps eat the bread with meat. The same applies to meat bread.<ref>Pesachim 30a. This Gemara is brought in Rif Chullin 38a. S"A Y"D 97:1.</ref>
# If one shapes the bread in a unique way, then one can make dairy bread because people will notice the difference and will not come to make a mistake. Also, if one shapes the dairy bread into small pieces that are eaten at one time, then no leftovers will remain, and there is no possibility for a future mistake.<ref>S"A 97:1. The first leniency is brought by the Rif Chullin 38a where he explains that if one shapes the bread in the shape of an ox, then the bread would be mutar. Rosh Chullin 8:21 brings the opinion of Rashi that if one makes small pieces like small ox shapes of dairy bread, there is no concern that one may make a mistake. There are limitations brought by later authorities. Pitchei Teshuva 97:3 quotes the Maharit who explains that a unique shape is only a leniency for bread made for one's family. However, if the bread is sold in public, there is a concern that the consumers will not understand the meaning of the unique shape. Also, warning the consumers won;t work because one may forget to warn them that the bread is dairy. The P"T quotes the Chavot Da'at who says that once the dairy bread is cooked, it is assur, and it is too late to then shape it in a unique way. Also, one cannot cut it up into small pieces and divide it up to many people, since the bread already became forbidden through the cooking process.</ref>
# The prohibition to make dairy or meat bread extends to regular bread cooked in an unclean oven that has meat or milk residue where the bread is placed.<ref>S"A 97:1.</ref>
# The custom was to make dairy bread for Shavuot and bread with meat fat for Shabbos, since these breads were uniquely shaped and they were to be eaten specifically for the meals they were prepared for.<ref>Rema 97:1.</ref>

==References==
<references/>

Dairy Bread

2013-01-24T15:06:24Z

Darrensultan:

Dairy Bread

2013-01-24T14:57:26Z

Darrensultan:

Dairy Bread

2013-01-24T14:45:56Z

Darrensultan:

==Prohibition to Make Dairy Bread ==
# The rabbis enacted a decree that one should not knead dough with milk, and if one does, one may not eat the bread. The reason given is that one is likely to make a mistake with the bread to perhaps eat the bread with meat. <ref>Pesachim 30a. This Gemara is brought in Rif Chullin 38a.</ref>

==References==
<references/>

Dairy Bread

2013-01-24T14:36:04Z

Darrensultan: Created page with "==Cooking Meat with Almond Milk == # Some Poskim rule that it is forbidden to cook meat with almond milk because of Marit Ayin unless one places almonds next to it so that peo..."

Kashrut

2013-01-24T14:34:22Z

Darrensultan:

*[[General overview of Kashrut]]
*[[Yashan]]
*[[Tzaar Baalei Chayim]]
*[[Nullification]] (Bitul BeRov)
*[[Waiting between meat and dairy]]
*[[Tevilat Keilim|Dipping vessels in the Mikveh]] (Tevilat Keilim)
*[[Milk and Meat in the Kitchen]]
*[[Pas Palter]]
*[[Medications]]
*[[Bishul Akum]]
*[[Non-Dairy Milk]]
*[[Dairy Bread]]

Non-Dairy Milk

2012-12-19T16:17:53Z

Darrensultan:

==Cooking Meat with Almond Milk ==
# Some Poskim rule that it is forbidden to cook meat with almond milk because of Marit Ayin unless one places almonds next to it so that people realize it is almond milk. In the case of chicken, one need not place almonds next to the milk.<ref>Rema YD 87:3. Shach 97:6 explains the Rema to be referring to cooking.</ref>
# Other poskim rule that one would need to place the almonds next to the milk as a symbol that it is almond milk for chicken as well.<ref>Shach 97:6 holds this based on the opinion of the Maharshal who says that there is a concern of marit ayin by cases of derabanan issurim as well from Bavli Shabbos 54 that one cannot bring an animal out on Shabbat with a stopped up bell because it looks like one is bringing it to market (even though doing business on shabbat is only assur midrabanan. This is also the opinion of the Taz there.</ref>

==Serving Non-Dairy Milk at Meat Meals ==
# Some authorities require one to make a notification when serving what look like dairy products (i.e. non-dairy creamer, margarine) at a meat meal. This would mean leaving the packaging on the margarine or placing pieces of almonds in almond milk that is occasionally served as an appetizer.<ref>See R' Mansour at Dailyhalacha.com. [http://www.dailyhalacha.com/Display.asp?ClipDate=12/18/2012] These authorities would likely include the Shach and Taz cited above.</ref>
# This would not be required when serving such products without meat as by the case of serving pareve ice cream for dessert.<ref>Yabia Omer, Chelek 6, Yoreh De'ah S' 8.</ref>

==References==
<references/>

Non-Dairy Milk

2012-12-19T15:42:07Z

Kashrut

2012-12-19T15:40:26Z

Darrensultan:

Almond Milk

2012-12-17T17:37:34Z

Darrensultan:

== The Prohibition of Cooking Meat with Almond Milk ==
# Some Poskim rule that it is forbidden to cook meat with almond milk because of Marit Ayin unless one places almonds next to it so that people realize it is almond milk. In the case of chicken, one need not place almonds next to the milk.<ref>Rema YD 87:3. Shach 97:6 explains the Rema to be referring to cooking.</ref>
# Other poskim rule that one would need to place the almonds next to the milk as a symbol that it is almond milk for chicken as well.<ref>Shach 97:6 holds this based on the opinion of the Maharshal who says that there is a concern of marit ayin by cases of derabanan issurim as well from Bavli Shabbos 54 that one cannot bring an animal out on Shabbat with a stopped up bell because it looks like one is bringing it to market (even though doing business on shabbat is only assur midrabanan.</ref>

==References==
<references/>

Almond Milk

2012-12-06T14:35:10Z

Darrensultan:

== The Prohibition of Cooking Meat with Almond Milk ==
# Some Poskim rule that it is forbidden to cook meat with almond milk because of Marit Ayin.<ref>Rama YD 87:3. </ref>

==References==
<references/>

Netilat Yadayim for a Meal

2012-11-05T17:39:16Z

Darrensultan:

==The Beracha for Washing Before eating Bread==
# The Beracha is "Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kidshanu B'Mitzvotav V'Tzivanu Al Netilat Yadayim"

==Minimum amount of bread to obligate Netilat Yadayim==
# If one is going to eat more than a Kebaytzah of bread, one must wash Netilat Yadayim with a Bracha. <ref>S"A 158:2 writes that some say if one eats less than a Kebaytzah of bread one should wash without a bracha. Mishna Brurah 158:9 writes that if one eats the size of a Kebaytzah without the shell it is certainly sufficient to make the bracha of Netilat Yadayim.</ref>
# If one is going to eat less than a Kebaytzah but more than a Kezayit of bread, one should wash without a bracha, however, some Ashkenazim hold that one may wash with a bracha. <ref> S"A 158:2 writes that some say if one eats less than a Kebaytzah of bread one should wash without a bracha. Mishna Brurah 158:9 explains that some say one only makes the bracha upon a Kebaytzah because Tumah only applies to food the size of a Kebaytzah, whereas others say that one makes the bracha upon a Kezayit because that is considered a significant eating in regards to Birkat HaMazon, so too it should be considered sufficient to obligate Netilat Yadayim with a Bracha. Mishna Brurah concludes that if one ate less than a Kebaytzah but more than a Kezayit one should wash Netilat Yadayim without a bracha. Yalkut Yosef 158:4 agrees. However, Vezot HaBracha chap 2, pg 13 based on Igrot Moshe 4:44 and Rav Elyashiv argues that one may say the bracha of Netilat Yadayim as long as one is going to eat a Kezayit, though he adds that it is preferable to eat a Kebaytzah in order to satisfy all opinions.</ref>
# If one is going to eat less than a Kezayit of bread, some say that doesn't have to wash Netilat Yadayim, while others say that one should wash without a Bracha. It is proper to be strict to wash without a bracha.<ref>S"A 158:3 writes that some say that one doesn't have to was Netilat Yadayim if one is going to eat less than a Kezayit. Mishna Brurah 158:10 quotes the Taz who agrees with Shulchan Aruch in opposition to the Magen Avraham who says that one should wash without a Bracha. Mishna Brurah concludes that one should be strict for the opinion of the Magen Avraham.</ref>
==Which waters are fit for Netilat Yadayim?==
# Waters that changed it’s color are unfit for Netilat Yadayim. The same law applies whether the color changed because something fell in, or because of the container. <Ref> S”A 160:1 writes that the law of waters that changed it’s color is the same whether the color changed on it’s own, because of something falling in, or because of the container. Mishna Brurah 160:2 writes that the Achronim point out that the S”A merely copied the language of the Tur, however, we hold like the Rambam and so it’s permitted. </ref>
# If dye changed the color of water even if it didn’t dissolve the water is unfit. <Ref> Mishna Brurah 160:2 </ref>
# If dirt fell into water it’s not considered water that changed colors. <Ref> Mishna Brurah 160:3 </ref>
# If water that changed it’s color changed back to it’s normal state it’s considered fit. <Ref> Mishna Brurah 160:5 </ref>
# If one does Tevilat Yadayim in a mikvah, the waters are fit even if the waters changed colors unless dye, red wine, or fruit juice fell in and dissolved. <Ref> Mishna Brurah 160:4 </ref>
==Going to the bathroom before a meal==
# If one goes to the bathroom and then wants to have a bread meal, according to Ashkenazim, one should wash as one leaves the bathroom however this washing should be done without a kli (straight from sink), (preferably, also rub touch one’s shoe or rub one’s scalp), say [[Asher Yatzer]], and then wash again with a Bracha of Netilat Yadayim. (Ashkenazim have what to rely on to follow the next method of washing). However, according to Sephardim, one should wash once, make the Bracha of Netilat Yadayim, and then make the Hamotzei. <Ref> S”A 165:1 writes that for someone who’s leaving a bathroom and wants to have a bread meal should either wash twice, washing once, making [[Asher Yatzer]], and then washing with a Bracha or to wash once, make a Bracha [[Asher Yatzer]], and then Al Netilat Yadayim. Mishna Brurah 165:2-3 writes that it’s preferable to do the first practice in S”A, but adds that one should make sure that the first washing isn’t a complete washing, otherwise, there’s no need for the second washing.
*Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli.
*Rav Moshe Shternbuch writes In Teshuvot Vihanhagot 1:168 that the best thing to do is to wash properly and say Al Netilas Yadayim, then after drying your hands say Asher Yatzer before hamotzei. Rav Shternbuch adds that his Rebbi, Rav Moshe Schneider witnessed the Chofetz Chaim wash his hands only once and say Al Netilat Yadayim and then say Asher Yatzer after drying his hands, not in accordance with what is written in the Mishna Berura and adds that the Chazon Ish did it this way as well.
*Kesot HaShulchan 33:14 suggests another way to make the first washing not considered effective for eating bread and that’s to wash one hand, touch it with the other, wash the other hand and touch it with the other again.
*Magan Avraham writes that if one doesn’t usually touch one’s shoe or rub one’s scalp before washing it’s improper since it’s a way of causing oneself to make an unnecessary Bracha, the Ben Ish Chai (Shemini 9) and Kaf HaChaim 165:4 hold that it’s justified and so writes the Piskei Teshuvot 165:1. </ref>
# If one goes to the bathroom during a meal, one should wash his hands without a Bracha. <Ref> S”A 164:2 writes that if during a meal, one accidentally touched an area on the body that’s usually covered or rubbed his scalp one needs to make a new Bracha. The Maharshal argues on S”A and holds that no new Bracha is needed. The Taz, Pri Megadim, Derech Chaim, Magan Giborim agree with the Maharshal, while Mamer Mordechai, Mateh Yehuda, Bigdei Yesha, Bet Meir, (Nahar Shalom, Chemed Moshe 170) agree with S”A. Even though the Mishna Brurah 164:13 makes a compromise and writes that after going to the bathroom, touching a area of the body that’s dirty, or making a long interruption by walking, one needs to wash with a Bracha, since many achronim argue (S”A HaRav 164:2, Ben Ish Chai Kodshim 21, Kaf HaChaim 164:16, Kitzur S”A 40:16) one shouldn’t make the Bracha. Piskei Teshuvot 164:5 writes that the minhag of the world is not to make a new Bracha. </ref>
==If one forgot to wash or say Al Netilat Yadayim==
# If one forgot to wash and one already said HaMotzei and ate a little bit of bread, one should wash Netilat Yadayim with a bracha and then continue to eat without another bracha of HaMotzei.<ref>Rivevot Efraim 1:129, Igrot Moshe 2:53</ref>
==References==
<references/>

Almond Milk

2012-11-05T17:28:19Z

Darrensultan:

== The Prohibition of Cooking Meat with Almond Milk ==
# Some Poskim rule that it is forbidden to cook meat with almond milk.<ref>Rama S"A 87:3. </ref>

==References==
<references/>

Almond Milk

2012-11-05T17:27:41Z

Darrensultan: Created page with "== The Prohibition of Cooking Meat with Almond Milk == # Some Poskim rule that it is forbidden to cook meat with almond milk.<ref>Rama S"A 87:3. </ref>"

== The Prohibition of Cooking Meat with Almond Milk ==
# Some Poskim rule that it is forbidden to cook meat with almond milk.<ref>Rama S"A 87:3. </ref>

Kashrut

2012-11-05T17:24:02Z

Darrensultan:

Milk and Meat in the Kitchen

2012-11-05T16:52:14Z

Darrensultan: Created page with "== The Biblical Prohibition == * Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to ..."

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example it is Rabbinically forbidden to eat milk and meat together if they were not cooked together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk" (Exod. 23:19; 34:26; Deut. 14:21). Our Sages learn that the repetition three times teaches us the prohibitions of cooking, eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''cooking'' milk and meat together, it means to say that in addition to not eating or having benefit from it, cooking is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer Kashrut HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri Chadash and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri Chadash that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei Teshuva S"A 87:3 rules to be stringent like the Pri Chadash but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri Chadash rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of cooking a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for cooking meat and for cooking milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] This is also the opinion of R' Shmuel Pinchasi quoted at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different uncovered foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. However, R' Ovadia states that ideally one should wait 24 hours between cooking the two foods and that one should first let the oven run for 15 minutes before placing the second food into the oven. </ref>
# According to some, if the foods are dry foods that don't produce vapors, then one may place the foods in the oven one after the other (but not at the same time).<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref> Others rule that ideally one should wait 24 hours between cooking the foods and that one should first let the oven run for 15 minutes before placing the second food into the oven.<ref>Chacham Ovadia Yosef quoted by Rabbi Mansour at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref>
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref>

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer Kashrut HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabea Omer 5:3 </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. He also mentions the point about using separate microwave trays. </ref>
# If one wan't careful to keep his microwave kosher in these regards, one can make it kosher again by cleaning the microwave out and boiling water in the microwave for a few minutes. Some also recommend adding detergent to the water that is to be boiled in the microwave.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref>

==Toaster-oven for meat and milk==
# One should preferably designate his or her toaster-oven specifically for meat or for dairy, since it is small and hard to clean out. The concern is that small particles remain behind in the toaster-oven and would then make it impossible to separate between meat and dairy foods.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref>

==References==
<references/>

Kashrut

2012-11-05T16:51:41Z

Darrensultan:

Milk and Meat

2012-11-05T16:48:33Z

Darrensultan:

Milk and Meat

2012-11-05T16:42:51Z

Darrensultan:

Milk and Meat

2012-11-05T16:35:38Z

Darrensultan:

Milk and Meat

2012-11-05T16:31:52Z

Darrensultan:

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example it is Rabbinically forbidden to eat milk and meat together if they were not cooked together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk" (Exod. 23:19; 34:26; Deut. 14:21). Our Sages learn that the repetition three times teaches us the prohibitions of cooking, eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''cooking'' milk and meat together, it means to say that in addition to not eating or having benefit from it, cooking is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer Kashrut HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri Chadash and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri Chadash that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei Teshuva S"A 87:3 rules to be stringent like the Pri Chadash but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri Chadash rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of cooking a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for cooking meat and for cooking milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different uncovered foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. However, R' Ovadia states that ideally one should wait 24 hours between cooking the two foods and that one should first let the oven run for 15 minutes before placing the second food into the oven. </ref>
# According to some, if the foods are dry foods that don't produce vapors, then one may place the foods in the oven one after the other (but not at the same time).<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref> Others rule that ideally one should wait 24 hours between cooking the foods and that one should first let the oven run for 15 minutes before placing the second food into the oven.<ref>Chacham Ovadia Yosef quoted by Rabbi Mansour at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref>
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref>

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer Kashrut HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabea Omer 5:3 </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. </ref>

==References==
<references/>

Milk and Meat

2012-11-05T16:28:15Z

Darrensultan:

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example it is Rabbinically forbidden to eat milk and meat together if they were not cooked together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk" (Exod. 23:19; 34:26; Deut. 14:21). Our Sages learn that the repetition three times teaches us the prohibitions of cooking, eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''cooking'' milk and meat together, it means to say that in addition to not eating or having benefit from it, cooking is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer Kashrut HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri Chadash and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri Chadash that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei Teshuva S"A 87:3 rules to be stringent like the Pri Chadash but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri Chadash rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of cooking a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for cooking meat and for cooking milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different uncovered foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. However, R' Ovadia states that ideally one should wait 24 hours between cooking the two foods and that one should first let the oven run for 15 minutes before placing the second food into the oven. </ref>
# According to some, if the foods are dry foods that don't produce vapors, then one may place the foods in the oven one after the other (but not at the same time). Others rule that ideally one should wait 24 hours between cooking the foods and that one should first let the oven run for 15 minutes before placing the second food into the oven.
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer Kashrut HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabea Omer 5:3 </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. </ref>

==References==
<references/>

Milk and Meat

2012-11-05T16:09:53Z

Darrensultan:

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example it is Rabbinically forbidden to eat milk and meat together if they were not cooked together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk" (Exod. 23:19; 34:26; Deut. 14:21). Our Sages learn that the repetition three times teaches us the prohibitions of cooking, eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''cooking'' milk and meat together, it means to say that in addition to not eating or having benefit from it, cooking is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer Kashrut HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri Chadash and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri Chadash that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei Teshuva S"A 87:3 rules to be stringent like the Pri Chadash but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri Chadash rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of cooking a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for cooking meat and for cooking milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. </ref>
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer Kashrut HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabea Omer 5:3 </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. </ref>

==References==
<references/>

Milk and Meat

2012-11-05T16:05:34Z

Darrensultan:

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example it is Rabbinically forbidden to eat milk and meat together if they were not cooked together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk" (Exod. 23:19; 34:26; Deut. 14:21). Our Sages learn that the repetition three times teaches us the prohibitions of cooking, eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''cooking'' milk and meat together, it means to say that in addition to not eating or having benefit from it, cooking is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer Kashrut HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri Chadash and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri Chadash that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei Teshuva S"A 87:3 rules to be stringent like the Pri Chadash but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri Chadash rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of cooking a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for cooking meat and for cooking milk.<ref> Rabbi Mansour says this lechatchila. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different foods in the oven over 24 hours apart.
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer Kashrut HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabea Omer 5:3 </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. </ref>

==References==
<references/>

Milk and Meat

2012-11-05T16:02:42Z

Darrensultan:

Milk and Meat

2012-11-05T15:59:54Z

Darrensultan:

Milk and Meat

2012-11-05T15:55:01Z

Darrensultan:

Milk and Meat

2012-11-05T15:28:00Z

Darrensultan:

Milk and Meat

2012-11-05T15:26:52Z

Darrensultan: