Halachipedia - User contributions [en]

Festivity of Rosh Chodesh

2020-04-06T14:18:44Z

Peri yitzchak:

==Festive Meals on Rosh Chodesh==

#It is a Mitzvah to have a big seudah on Rosh Chodesh.<ref>Shulchan Aruch, Orach Chaim 419:1.</ref> One should add on to one's meal with at least one food more than usual. <ref>Shulchan Aruch 419:1, Mishna Brurah 419:2 </ref>
#One can fulfill this with any type of special food, however, it's praiseworthy to do so with bread and make [[Birkat HaMazon]] (with [[Yaaleh VeYavo]]). <ref>Mishna Brurah 419:1. Kaf Hachaim 419:2 quotes the Rabbenu Yahonatan who holds that there's an obligation to have a bread meal on a Rosh Chodesh and a Yareh Shamayim would be strict for him. He concludes that it is a nice practice to make hamotzei with two loaves of bread. Also, in Kaf Hachaim 419:5 he quotes the Chida who says that there's an obligation to honor Rosh Chodesh and infers that one should have a meal on Rosh Chodesh in a honorable manner like one would for Shabbat or Yom Tov. Yalkut Yosef 418:8 writes that someone who has a bread meal is praiseworthy. Chazon Ovadia Chanuka p. 256 disagrees with the Kaf Hachaim that there's an obligation to have a meal with bread.</ref>
#One fulfills one's obligation with the meal of the day and it's not necessary to have a meal also at night. <ref>Mishna Brurah 419:2, Chazon Ovadia Chanuka p. 256 </ref>
#The Midrash in [https://www.sefaria.org/Vayikra_Rabbah.30?vhe=Midrash_Rabbah_--_TE&lang=bi Vayikra Rabbah] states that Hashem pays back whoever spends for Rosh Chodesh, along with [https://www.halachipedia.com/index.php?title=Shabbat Shabbat], Yomim Tovim, and what a ''tinok'' takes to the house of their rebbe. <ref>Vayikra Rabbah 30:1. The Midrash states that whatever he spends for these special days is added to his decreed sustenance, and whatever he does not spend for these days is lessened from his decreed sustenance.</ref>

==Fasting on [[Rosh Chodesh]]==

#It's forbidden to fast on [[Rosh Chodesh]]. <ref>Shulchan Aruch 418:1 </ref>
#Some have the minhag to fast on Erev [[Rosh Chodesh]] (the day before [[Rosh Chodesh]]) and even those who don't fast should do [[teshuva]] on this day since it's the last of the month (similar to Erev [[Rosh Hashana]]). <ref>Mishna Brurah 417:4 </ref>

==Special Clothing==

#It is a nice practice to wear special clothing for Rosh Chodesh.<ref>Kaf Hachaim 419:6 citing the Or Tzadikim 31:2, Machzik Bracha 419:2</ref>

==Working on [[Rosh Chodesh]]==

#It's permissible to do work on [[Rosh Chodesh]]. In some places the minhag is for women not to work on [[Rosh Chodesh]] and it's a praiseworthy minhag. <ref>Shulchan Aruch 417:1 </ref>

==Cutting Hair and Nails on Rosh Chodesh==

#There is an Ashkenazic minhag not to cut one's hair, shave, or cut one's nails on Rosh Chodesh even if it falls out on Friday.<ref>Mishna Brurah 260:7 writes that there is a minhag to be strict for Rabbi Yehuda Hachasid's will not to cut one's hair or nails on Rosh Chodesh even if it is a Friday.</ref> Sephardim aren't concerned for this.<ref>Yalkut Yosef 260:2</ref>

== Misc ==

# Rosh Chodesh is a segulah (i.e. more conducive) for tefilah. <ref>[https://www.sefaria.org/Sefer_HaMidot%2C_Prayer%2C_Part_I?vhe=Sefer_HaMidot_--_rabenubook&lang=bi Sefer HaMidot], Tefilah, Chalek Rishon, 48</ref>
# For one who finds it difficult to learn during the week, learning on Rosh Chodesh (and Shabbat) is spiritually beneficial. <ref>[https://www.sefaria.org/Sefer_HaMidot%2C_Learning%2C_Part_I?vhe=Sefer_HaMidot_--_rabenubook&lang=bi Sefer HaMidot,] Learning, Chalek Rishon, 65</ref>

==Sources==
<references />
[[Category:Fasting]]
[[Category:Holidays]]

Shabbat HaGadol

2020-04-06T14:04:59Z

Peri yitzchak:

==Why is it called Shabbat HaGadol?==

#Some explain that it's called [[Shabbat]] HaGadol because that was the [[Shabbat]] when a miracle occurred for the Jews in Egypt that the Egyptians didn't say anything when the Jews took sheep, which was the Egyptian god, in order to slaughter them for [[Pesach]]. <ref>Shulchan Aruch 430:1, Mishna Brurah 430:1 </ref>
#As Am Yisrael left Mitzrayim on the 15th of Nissan (Thursday),<ref name=":0">Shabbat 87b</ref> the previous Shabbat would have been the 10th of Nissan, the same day Moshe asks K'lal Yisrael that "''they shall take every man a lamb, according to the house of their fathers, a lamb for a house''." <ref>[https://www.aish.com/tp/i/moha/48942426.html#4 Aish.com] citing Shemot 12:3</ref> Tosfot <ref name=":0" /> explains that this action interested and angered the Egyptians, and so the firstborn pleaded to Pharaoh to free Am Yisrael, but he refused. And so, as a result, the firstborn attacked their fathers. The greatness is derived from the damage Hashem did to Egyptian society in this sense. <ref>[https://www.aish.com/tp/i/moha/48942426.html#5 Aish.com] citing Midrash Tehilim 136:6 and Ancient Tanchuma Bo 18</ref>
#See Sfat Emet Shabbat HaGadol for more.

==Haftarah==

#There are a number of Minhagim about which Haftara to read when Erev Pesach is on Shabbat HaGadol, and each community should follow its own custom.<ref>Yechave Daat 1:3</ref>

==Drasha of the Rabbi==

#The minhag is for the Rabbi of the community to give a Drasha on [[Shabbat]] HaGadol on Hilchot [[Pesach]]. <ref>Mishna Brurah 429:2, Chazon Ovadia page 32 </ref> However, if [[Shabbat]] HaGadol falls out on [[Erev Pesach]], the Drasha should take place a week earlier. <ref>Mishna Brurah 430:1, Chazon Ovadia page 32 </ref>
#If the Rabbi who usually gives the Drasha on [[Shabbat]] HaGadol is in [[mourning]] and there’s no other Rabbi to make a Drasha, it’s permissible to give the Drasha. <ref>Halichot Shlomo (vol 1, 2:7) </ref>

==Greetings on Shabbat Hagadol==

#The minhag is to greet one another saying "[[Shabbat]] Hagadol Mevorach" on Shabat Hagadol. <ref>Chazon Ovadia page 29 </ref>

==Reading the Haggadah in advance==

#On [[Shabbat]] HaGadol, the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu. <ref>Rama 430:1 based on Ravyah 225 writes that the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu on [[Shabbat]] HaGadol. This is quoted by Kitzur Shulchan Aruch 107:3. However, Beiur Halacha s.v. BeMincha quotes the Gra (Maaseh Rav #173) who didn't have the minhag to read the Hagadah on [[Shabbat]]. </ref>

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Shabbat]]

Shabbat HaGadol

2020-04-06T14:04:32Z

Peri yitzchak:

==Why is it called Shabbat HaGadol?==

#Some explain that it's called [[Shabbat]] HaGadol because that was the [[Shabbat]] when a miracle occurred for the Jews in Egypt that the Egyptians didn't say anything when the Jews took sheep, which was the Egyptian god, in order to slaughter them for [[Pesach]]. <ref>Shulchan Aruch 430:1, Mishna Brurah 430:1 </ref>
#As Am Yisrael left Mitzrayim on the 15th of Nissan (Thursday),<ref name=":0">Shabbat 87b</ref> the previous Shabbat would have been the 10th of Nissan, the same day Moshe asks K'lal Yisrael that "''they shall take every man a lamb, according to the house of their fathers, a lamb for a house''." <ref>[https://www.aish.com/tp/i/moha/48942426.html#4 Aish.com] citing Shemot 12:3</ref> Tosfot <ref name=":0" /> explains that this action interested and angered the Egyptians, and so the firstborn pleaded to Pharaoh to free Am Yisrael, but he refused. And so, as a result, the firstborn attacked their fathers. The greatness is derived from the damage Hashem did to Egyptian society in this sense. <ref>[https://www.aish.com/tp/i/moha/48942426.html#5 Aish.com], citing Midrash Tehilim 136:6 and Ancient Tanchuma Bo 18</ref>
#See Sfat Emet Shabbat HaGadol for more.

==Haftarah==

#There are a number of Minhagim about which Haftara to read when Erev Pesach is on Shabbat HaGadol, and each community should follow its own custom.<ref>Yechave Daat 1:3</ref>

==Drasha of the Rabbi==

#The minhag is for the Rabbi of the community to give a Drasha on [[Shabbat]] HaGadol on Hilchot [[Pesach]]. <ref>Mishna Brurah 429:2, Chazon Ovadia page 32 </ref> However, if [[Shabbat]] HaGadol falls out on [[Erev Pesach]], the Drasha should take place a week earlier. <ref>Mishna Brurah 430:1, Chazon Ovadia page 32 </ref>
#If the Rabbi who usually gives the Drasha on [[Shabbat]] HaGadol is in [[mourning]] and there’s no other Rabbi to make a Drasha, it’s permissible to give the Drasha. <ref>Halichot Shlomo (vol 1, 2:7) </ref>

==Greetings on Shabbat Hagadol==

#The minhag is to greet one another saying "[[Shabbat]] Hagadol Mevorach" on Shabat Hagadol. <ref>Chazon Ovadia page 29 </ref>

==Reading the Haggadah in advance==

#On [[Shabbat]] HaGadol, the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu. <ref>Rama 430:1 based on Ravyah 225 writes that the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu on [[Shabbat]] HaGadol. This is quoted by Kitzur Shulchan Aruch 107:3. However, Beiur Halacha s.v. BeMincha quotes the Gra (Maaseh Rav #173) who didn't have the minhag to read the Hagadah on [[Shabbat]]. </ref>

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Shabbat]]

Shabbat HaGadol

2020-04-06T14:03:45Z

Peri yitzchak: /* Why is it called Shabbat HaGadol? */

==Why is it called Shabbat HaGadol?==

#Some explain that it's called [[Shabbat]] HaGadol because that was the [[Shabbat]] when a miracle occurred for the Jews in Egypt that the Egyptians didn't say anything when the Jews took sheep, which was the Egyptian god, in order to slaughter them for [[Pesach]]. <ref>Shulchan Aruch 430:1, Mishna Brurah 430:1 </ref>
#As Am Yisrael left Mitzrayim on the 15th of Nissan (Thursday),<ref name=":0">Shabbat 87b</ref> the previous Shabbat would have been the 10th of Nissan, the same day Moshe asks K'lal Yisrael that "''they shall take every man a lamb, according to the house of their fathers, a lamb for a house''." <ref>[https://www.aish.com/tp/i/moha/48942426.html#4 Aish.com] citing Shemot 12:3</ref> Tosfot <ref name=":0" /> explains that this action interested and angered the Egyptians, and so the firstborn pleaded to Pharaoh to free Am Yisrael, but he refused. And so, as a result, the firstborn attacked their fathers. The greatness is derived from the damage Hashem did to Egyptian society in this sense. <ref>via [https://www.aish.com/tp/i/moha/48942426.html#5 Aish.com], citing Midrash Tehilim 136:6 and Ancient Tanchuma Bo 18</ref>
#See Sfat Emet Shabbat HaGadol for more.

==Haftarah==

#There are a number of Minhagim about which Haftara to read when Erev Pesach is on Shabbat HaGadol, and each community should follow its own custom.<ref>Yechave Daat 1:3</ref>

==Drasha of the Rabbi==

#The minhag is for the Rabbi of the community to give a Drasha on [[Shabbat]] HaGadol on Hilchot [[Pesach]]. <ref>Mishna Brurah 429:2, Chazon Ovadia page 32 </ref> However, if [[Shabbat]] HaGadol falls out on [[Erev Pesach]], the Drasha should take place a week earlier. <ref>Mishna Brurah 430:1, Chazon Ovadia page 32 </ref>
#If the Rabbi who usually gives the Drasha on [[Shabbat]] HaGadol is in [[mourning]] and there’s no other Rabbi to make a Drasha, it’s permissible to give the Drasha. <ref>Halichot Shlomo (vol 1, 2:7) </ref>

==Greetings on Shabbat Hagadol==

#The minhag is to greet one another saying "[[Shabbat]] Hagadol Mevorach" on Shabat Hagadol. <ref>Chazon Ovadia page 29 </ref>

==Reading the Haggadah in advance==

#On [[Shabbat]] HaGadol, the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu. <ref>Rama 430:1 based on Ravyah 225 writes that the minhag is to read the Haggadah from Avadim Hayinu until LeChaper Al Avonotanu on [[Shabbat]] HaGadol. This is quoted by Kitzur Shulchan Aruch 107:3. However, Beiur Halacha s.v. BeMincha quotes the Gra (Maaseh Rav #173) who didn't have the minhag to read the Hagadah on [[Shabbat]]. </ref>

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Shabbat]]

Festivity of Rosh Chodesh

2020-04-06T03:20:15Z

Peri yitzchak: /* Festive Meals on Rosh Chodesh */

==Festive Meals on Rosh Chodesh==

#It is a Mitzvah to have a big seudah on Rosh Chodesh.<ref>Shulchan Aruch, Orach Chaim 419:1.</ref> One should add on to one's meal with at least one food more than usual. <ref>Shulchan Aruch 419:1, Mishna Brurah 419:2 </ref>
#One can fulfill this with any type of special food, however, it's praiseworthy to do so with bread and make [[Birkat HaMazon]] (with [[Yaaleh VeYavo]]). <ref>Mishna Brurah 419:1. Kaf Hachaim 419:2 quotes the Rabbenu Yahonatan who holds that there's an obligation to have a bread meal on a Rosh Chodesh and a Yareh Shamayim would be strict for him. He concludes that it is a nice practice to make hamotzei with two loaves of bread. Also, in Kaf Hachaim 419:5 he quotes the Chida who says that there's an obligation to honor Rosh Chodesh and infers that one should have a meal on Rosh Chodesh in a honorable manner like one would for Shabbat or Yom Tov. Yalkut Yosef 418:8 writes that someone who has a bread meal is praiseworthy. Chazon Ovadia Chanuka p. 256 disagrees with the Kaf Hachaim that there's an obligation to have a meal with bread.</ref>
#One fulfills one's obligation with the meal of the day and it's not necessary to have a meal also at night. <ref>Mishna Brurah 419:2, Chazon Ovadia Chanuka p. 256 </ref>
#The Midrash in [https://www.sefaria.org/Vayikra_Rabbah.30?vhe=Midrash_Rabbah_--_TE&lang=bi Vayikra Rabbah] states that Hashem pays back whoever spends for Rosh Chodesh, along with [https://www.halachipedia.com/index.php?title=Shabbat Shabbat], Yomim Tovim, and what a ''tinok'' takes to the house of their rebbe. <ref>Vayikra Rabbah 30:1. The Midrash states that whatever he spends for these special days is added to his decreed sustenance, and whatever he does not spend for these days is lessened from his decreed sustenance.</ref>

==Fasting on [[Rosh Chodesh]]==

#It's forbidden to fast on [[Rosh Chodesh]]. <ref>Shulchan Aruch 418:1 </ref>
#Some have the minhag to fast on Erev [[Rosh Chodesh]] (the day before [[Rosh Chodesh]]) and even those who don't fast should do [[teshuva]] on this day since it's the last of the month (similar to Erev [[Rosh Hashana]]). <ref>Mishna Brurah 417:4 </ref>

==Special Clothing==

#It is a nice practice to wear special clothing for Rosh Chodesh.<ref>Kaf Hachaim 419:6 citing the Or Tzadikim 31:2, Machzik Bracha 419:2</ref>

==Working on [[Rosh Chodesh]]==

#It's permissible to do work on [[Rosh Chodesh]]. In some places the minhag is for women not to work on [[Rosh Chodesh]] and it's a praiseworthy minhag. <ref>Shulchan Aruch 417:1 </ref>

==Cutting Hair and Nails on Rosh Chodesh==

#There is an Ashkenazic minhag not to cut one's hair, shave, or cut one's nails on Rosh Chodesh even if it falls out on Friday.<ref>Mishna Brurah 260:7 writes that there is a minhag to be strict for Rabbi Yehuda Hachasid's will not to cut one's hair or nails on Rosh Chodesh even if it is a Friday.</ref> Sephardim aren't concerned for this.<ref>Yalkut Yosef 260:2</ref>

==Sources==
<references />
[[Category:Fasting]]
[[Category:Holidays]]

Bracha Achat Mein Shalosh

2020-04-06T02:21:56Z

Peri yitzchak:

For general rules about [[Bracha Achrona]] such as the minimum amount to obligate a [[Bracha Achrona]] or the time within which [[Bracha Achrona]] may be recited, see the [[Bracha Achrona]] page.
==Al HaMichya==

#If one ate a [[Kezayit]] of [[mezonot]] food (cake, cookies, etc) after one finishes eating one should make [[Al HaMichya]]. <ref>Shulchan Aruch 208:1 and 210:1. </ref> Being that Al Hamichya is only recited for shivat haminim there is a discussion if it is Biblical or rabbinic; the conclusion is that it is rabbinic.<ref>Halachot Gedolot (as understood by Smag Asin 27), Rashba (Brachot 35a s.v. hachi), Ramban (Brachot 49b s.v. Rabbi Meir), Rosh (Brachot 6:16), Tur 209:1, Riaz (cited by Shiltei Giborim Brachot 32a n. 1), Sefer Hachinuch (no. 430), and Ritva (Brachot 6:7) all hold that Bracha Achat Mein Shalosh is deoritta. Smag (Asin 27), Rabbenu Yonah Brachot 32a s.v. vnirah, and Rambam Brachot 8:12 (as understood by Bet Yosef 209:3) hold that it is derabbanan. Shulchan Aruch 209:3 holds like the Rambam that it is only rabbinic.</ref>
##If someone isn't sure whether he recited Al Hamichya or another Mein Shalosh he should have another kezayit of that food so that he can then recite a certain Bracha Achat Mein Shalosh. However, if he can't exempt it he should not repeat Mein Shalosh.<ref>Mishna Brurah 209:10. He adds that if he can't have another kezayit of the same food he can have a kezayit of another category of Mein Shalosh and include in the Mein Shalosh the one he originally had. For example, if he had a cookie and doesn't know if he recited Al Hamichya he can have a kezayit of dates and recite a combination Mein Shalosh with both Al Hamichya and Al Haetz. This is in line with his opinion in Mishna Brurah 208:82 but in disagreement with Sephardic practice (Shulchan Aruch 208:18).</ref>
#If someone has a food that’s there's a dispute whether it is Al Hagefen one should not eat that food together with a [[Kezayit]] of [[Shehakol]] and [[Kezayit]] of Shevat HaMinim as it’s forbidden to add any addition to [[Al HaMichya]] even if it doesn’t cause an addition of Hashem’s name. <ref>Shulchan Aruch 208:18 based on the Trumat HaDeshen 30</ref>
#If someone had a food that’s a [[Kezayit]] of [[Mezonot]] and less than a [[Kezayit]] of Shevat HaMinim one shouldn’t add the addition of Al HaEtz but one who does add it in has what to rely on. <ref>Sh”t Mishneh Halachot 4:29 says that this law should be similar to that of the Shulchan Aruch 208:18 where one shouldn’t add in an addition even if one isn’t adding Hashem’s name. However, he concludes that one has what to rely on if one does add the part of Al HaEtz because the Taz and some achronim say that this S”A is only true Lechatchila, but bedieved one should add in that line of Al HaEtz. Yalkut Yosef (v. 3 p. 496 no. 22) implies that one shouldn’t add the addition unless one had the proper Shiur. </ref>
#Someone who ate a [[Mezonot]] and Shevat HaMinim can fulfill the obligation of his friend who only had a Safek [[Kezayit]] of [[Mezonot]] and the addition of Al HaEtz isn’t a [[Hefsek]]. <ref>Birkei Yosef 213, Shaarei Teshuva 213:3, Petach Dvir, Yerach Avraham (O”C 7 pg 13c), Tiferet Adam 7, Kaf HaChaim 213:8, and Yalkut Yosef (vol 3. pg 496 #23) </ref>
#If someone ate a [[Kezayit]] of [[Mezonot]] and a [[Revi'it]] of wine and forgot to make add Al Hagefen one should make a new bracha in order to say [[Al HaMichya]]. <ref>Yalkut Yosef (vol 3 #23) writes that since one didn’t fulfill the obligation when he left it out of the [[Al HaMichya]] he should make a new bracha. He defends his position in Sherit Yosef (vol 3 pg 346) </ref>
#If a person eats a [[Kezayit]] of shivat haminim and a [[Kezayit]] of another fruit one can make an al haetz (bracha achrona) and that covers both fruits. <ref>Shulchan Aruch 208:13, Mishna Brurah 208:63</ref>

===Shiur to obligate Al HaMichya===

#If a person ate cake or any mezonot the minhag is to recite al hamichya as long as he ate a kezayit of the cake if there is a proportion of 1 portion of 1 flour to 6 parts of the total ingredients.<ref>Mishna Brurah 208:48 writes that even though some poskim hold that it is necessary to eat a kezayit of flour excluding the other ingredients the minhag is to include the other ingredients if there is a ratio of 1 part flour to 6 parts of the total ingredients. Chazon Ovadyah ([[Brachot]] pg 190) accepts this opinion of only requiring 1/6 flour. Birkat Hashem (vol 2, pg 166), Or Letzion (vol 2, pg 169), and [http://www.dailyhalacha.com/displayRead.asp?readID=1565 Daily Halacha (by Rabbi Mansour)] concur.</ref>

==Order of the Al Hamichya, Al Haetz, and Al Hagefen Versions==

#For eating mezonot one recites Al Hamichya, for shivat haminim one recites al haetz, for wine or grape juice, one recites al hagefen.<ref>Mishna Brurah 208:50</ref>

===Switching Order of Rice and Mezonot===

#Whenever a bracha achrona is effective on a food after the fact it wouldn’t be effective if a person is reciting that bracha achrona for a food which really deserves that bracha achrona and he also ate the food which after the fact would be covered but didn’t have it in mind.<ref>The Minchat Shlomo 1:91:6 writes that when a person recites a bracha achrona it doesn’t exempt a food that it would only exempt after the fact unless that is the only food one is reciting it upon. For example, he says that if a person ate cake and drank wine and recited al hamichya and didn’t mention al hagefen he doesn’t fulfill the obligation of the wine, even though if he just recited an al hamichya over wine only it would be exempt. His proof is that Shulchan Aruch 208:17 writes that after the fact the birkat hamazon exempts wine, but in Shulchan Aruch 299:8 he cites an opinion that havdalah before the meal isn’t exempted by birkat hamazon after the meal and even after the fact one would recite an al hagefen after the birkat hamazon to exempt the wine.</ref>

==Al HaEtz==

#The [[Bracha Achrona]] for grapes, figs, pomegranate, olives, and dates is Bracha Achat Mein Shalosh with the insert of Al HaEtz VeAl Pri HaEtz. <ref>Tur 208:1 writes that the fruit of the seven species with which [[Israel]] was praise have [[Bracha Achrona]] of Bracha Mein Shalosh. Shulchan Aruch 208:1 agrees. </ref>

==Fruit, Wine, or Mezonot from Israel==

#If a person eats Shivat Haminim fruit from Israel he changes the text of the conclusion from Al Hapeirot to Al Peiroteha<ref>Gemara Brachot 44a concludes that in Israel we recite the bracha Al Peiroteha and in the diaspora we recite Al Hapeirot. Rabbenu Yonah 32a s.v. velo explains that if one knew with certainty that fruit was grown in Israel and was exported even in the diaspora one should conclude Al Peiroteha. The Shulchan Aruch OC 208:10 rules like Rabbenu Yonah. </ref> in order to praise Hashem for giving us Israel which produces these Shivat Haminim.<ref>Mishna Brurah 208:53</ref> If one isn't sure whether the fruit is from Israel or not one should just conclude with Al Hapeirot.<ref>Rabbenu Yonah Brachot 32a s.v. velo, Mishna Brurah 208:54</ref>
#If a person drinks wine from Israel he changes the text of the conclusion from Al Hagefen to Al Gafna.<ref>Birkei Yosef 208:10, Kaf Hachaim 208:58</ref>
#If a person eats mezonot foods from Israel he changes the text of the conclusion from Al Hamichya to Al Michyata.<ref>Birkei Yosef 208:10, Kaf Hachaim 208:58. However, Netsiv (Meromei Sadeh Brachot 44a s.v. veha) argues that one shouldn't change the conclusion for Al Hamichya since the bracha includes a bracha for all five grains even though only wheat and barley are specifically used to praise Israel. In order to not to distinguish between the different types of grain one eats they never instituted a change for mezonot.</ref>

==Insertions for Shabbat, Yom Tov, Rosh Chodesh==

#On Shabbat we insert the phrase "ורצה והחליצנו ביום השבת הזה" before כי אתה טוב ומטיב.<ref>Mishna Brurah 208:58. The Yerushalmi Brachot 6:1 45b establishes that we should mention in Mein Shalosh the Mein Hameorah. The Rambam Brachot 3:13 and Rosh Brachot 6:42 quote this with respect to Shabbat and Yom Tov. Bet Yosef 208:12 cites the Tashbetz Katan who adds Rosh Chodesh as well. However, Tosfot Brachot 44a s.v. al writes that the practice wasn't to add anything for these days. Shulchan Aruch OC 208:12 codifies the Yerushalmi with respect to Shabbat, Yom Tov, and Rosh Chodesh.</ref>
#On Yom Tov we insert the phrase "וזכרנו לטובה ביום חג פלוני הזה" (where Ploni is replaced with the specific holiday) before כי אתה טוב ומטיב.<ref>Mishna Brurah 208:58</ref>
#On Rosh Chodesh we insert the phrase "וזכרנו ביום ראש חדש הזה" before כי אתה טוב ומטיב.<ref>Mishna Brurah 208:58</ref>
#There is no insertion for Chanuka and Purim since there is no hodah (praise for Israel) section in Mein Shalosh.<ref>The Maharam Rotenberg (responsa Prague edition n. 70) writes that there's no mentioning of Chanuka and Purim in Mein Shalosh since it is only mentioned in Birkat Hamazon in the hodah, praise, section of the second bracha but since there's no corresponding part of Mein Shalosh it isn't mentioned at all. Hagahot Maimoniyot Brachot 30 cites this. Levush 208:12 explains the Maharam. He adds that even though we mention Nodeh Lecha at the end of the Mein Shalosh that's not the main place of hodah, it is just a summary before the conclusion. The Lechem Chamudot (Brachot 6:135) asks on the Levush that one should still be able to mention it there since it is no different than the Harachaman's. However, the Eliya Rabba 208:21 points out that the Lechem Chamudot's question isn't strong and in fact the Levush's reason is explicit in the Maharam. The Gra on 208:12 and Mishna Brurah 208:59 provide another reason; since mentioning the Mein Meorah in Birkat Hamazon is only and there's no minhag for Mein Shalosh there's no need to say it. Shulchan Aruch OC 208:12 agrees.</ref>
#If someone forgot to mention the insertion of the day one fulfilled one's obligation of the bracha.<ref>Mishna Brurah 208:58. The Shaar Hatziyun 208:60 provides three reasons: 1) You didn't have to eat this snack in the first place as we find regarding Yaaleh Veyavo on Rosh Chodesh (Chidushei Haraah). 2) Many rishonim didn't say it at all (Tosfot Brachot 44a s.v. al). 3) Also, the Yerushalmi's language implies it is only something to be concerned about initially.</ref>

==Sources==
<references />
[[Category:Brachot]]

Festivity of Rosh Chodesh

2020-04-06T02:09:50Z

Peri yitzchak:

==Festive Meals on Rosh Chodesh==

#One should add on to one's meal with at least one food more than usual. <ref>Shulchan Aruch 419:1, Mishna Brurah 419:2 </ref>
#One can fulfill this with any type of special food, however, it's praiseworthy to do so with bread and make [[Birkat HaMazon]] (with [[Yaaleh VeYavo]]). <ref>Mishna Brurah 419:1. Kaf Hachaim 419:2 quotes the Rabbenu Yahonatan who holds that there's an obligation to have a bread meal on a Rosh Chodesh and a Yareh Shamayim would be strict for him. He concludes that it is a nice practice to make hamotzei with two loaves of bread. Also, in Kaf Hachaim 419:5 he quotes the Chida who says that there's an obligation to honor Rosh Chodesh and infers that one should have a meal on Rosh Chodesh in a honorable manner like one would for Shabbat or Yom Tov. Yalkut Yosef 418:8 writes that someone who has a bread meal is praiseworthy. Chazon Ovadia Chanuka p. 256 disagrees with the Kaf Hachaim that there's an obligation to have a meal with bread.</ref>
#One fulfills one's obligation with the meal of the day and it's not necessary to have a meal also at night. <ref>Mishna Brurah 419:2, Chazon Ovadia Chanuka p. 256 </ref>
#The Midrash in [https://www.sefaria.org/Vayikra_Rabbah.30?vhe=Midrash_Rabbah_--_TE&lang=bi Vayikra Rabbah] states that Hashem pays back whoever spends for Rosh Chodesh, along with [https://www.halachipedia.com/index.php?title=Shabbat Shabbat], Yomim Tovim, and what a ''tinok'' takes to the house of their rebbe. <ref>Vayikra Rabbah 30:1. The Midrash states that whatever he spends for these special days is added to his decreed sustenance, and whatever he does not spend for these days is lessened from his decreed sustenance.</ref>

==Fasting on [[Rosh Chodesh]]==

#It's forbidden to fast on [[Rosh Chodesh]]. <ref>Shulchan Aruch 418:1 </ref>
#Some have the minhag to fast on Erev [[Rosh Chodesh]] (the day before [[Rosh Chodesh]]) and even those who don't fast should do [[teshuva]] on this day since it's the last of the month (similar to Erev [[Rosh Hashana]]). <ref>Mishna Brurah 417:4 </ref>

==Special Clothing==

#It is a nice practice to wear special clothing for Rosh Chodesh.<ref>Kaf Hachaim 419:6 citing the Or Tzadikim 31:2, Machzik Bracha 419:2</ref>

==Working on [[Rosh Chodesh]]==

#It's permissible to do work on [[Rosh Chodesh]]. In some places the minhag is for women not to work on [[Rosh Chodesh]] and it's a praiseworthy minhag. <ref>Shulchan Aruch 417:1 </ref>

==Cutting Hair and Nails on Rosh Chodesh==

#There is an Ashkenazic minhag not to cut one's hair, shave, or cut one's nails on Rosh Chodesh even if it falls out on Friday.<ref>Mishna Brurah 260:7 writes that there is a minhag to be strict for Rabbi Yehuda Hachasid's will not to cut one's hair or nails on Rosh Chodesh even if it is a Friday.</ref> Sephardim aren't concerned for this.<ref>Yalkut Yosef 260:2</ref>

==Sources==
<references />
[[Category:Fasting]]
[[Category:Holidays]]

Festivity of Rosh Chodesh

2020-04-06T02:07:10Z

Peri yitzchak:

==Festive Meals on Rosh Chodesh==

#One should add on to one's meal with at least one food more than usual. <ref>Shulchan Aruch 419:1, Mishna Brurah 419:2 </ref>
#One can fulfill this with any type of special food, however, it's praiseworthy to do so with bread and make [[Birkat HaMazon]] (with [[Yaaleh VeYavo]]). <ref>Mishna Brurah 419:1. Kaf Hachaim 419:2 quotes the Rabbenu Yahonatan who holds that there's an obligation to have a bread meal on a Rosh Chodesh and a Yareh Shamayim would be strict for him. He concludes that it is a nice practice to make hamotzei with two loaves of bread. Also, in Kaf Hachaim 419:5 he quotes the Chida who says that there's an obligation to honor Rosh Chodesh and infers that one should have a meal on Rosh Chodesh in a honorable manner like one would for Shabbat or Yom Tov. Yalkut Yosef 418:8 writes that someone who has a bread meal is praiseworthy. Chazon Ovadia Chanuka p. 256 disagrees with the Kaf Hachaim that there's an obligation to have a meal with bread.</ref>
#One fulfills one's obligation with the meal of the day and it's not necessary to have a meal also at night. <ref>Mishna Brurah 419:2, Chazon Ovadia Chanuka p. 256 </ref>
#As the Midrash in [https://www.sefaria.org/Vayikra_Rabbah.30?vhe=Midrash_Rabbah_--_TE&lang=bi Vayikra Rabbah] states, Hashem pays back whatever one spends to honor Rosh Chodesh, along with [https://www.halachipedia.com/index.php?title=Shabbat Shabbat], Yomim Tovim, and what a ''tinok'' takes to the house of their rebbe. <ref>Vayikra Rabbah 30:1. The Midrash states that whatever he spends for these special days is added to his decreed sustenance, and whatever he does not spend for these days is lessened from his decreed sustenance.</ref>

==Fasting on [[Rosh Chodesh]]==

#It's forbidden to fast on [[Rosh Chodesh]]. <ref>Shulchan Aruch 418:1 </ref>
#Some have the minhag to fast on Erev [[Rosh Chodesh]] (the day before [[Rosh Chodesh]]) and even those who don't fast should do [[teshuva]] on this day since it's the last of the month (similar to Erev [[Rosh Hashana]]). <ref>Mishna Brurah 417:4 </ref>

==Special Clothing==

#It is a nice practice to wear special clothing for Rosh Chodesh.<ref>Kaf Hachaim 419:6 citing the Or Tzadikim 31:2, Machzik Bracha 419:2</ref>

==Working on [[Rosh Chodesh]]==

#It's permissible to do work on [[Rosh Chodesh]]. In some places the minhag is for women not to work on [[Rosh Chodesh]] and it's a praiseworthy minhag. <ref>Shulchan Aruch 417:1 </ref>

==Cutting Hair and Nails on Rosh Chodesh==

#There is an Ashkenazic minhag not to cut one's hair, shave, or cut one's nails on Rosh Chodesh even if it falls out on Friday.<ref>Mishna Brurah 260:7 writes that there is a minhag to be strict for Rabbi Yehuda Hachasid's will not to cut one's hair or nails on Rosh Chodesh even if it is a Friday.</ref> Sephardim aren't concerned for this.<ref>Yalkut Yosef 260:2</ref>

==Sources==
<references />
[[Category:Fasting]]
[[Category:Holidays]]

Kibud Av V'Em

2020-04-05T05:59:14Z

Peri yitzchak: /* If One's Parents Passed Away */

Honoring (Kibud Av V'Em) and being in awe (Moreh Av V'Em) of one's parents are positive [[mitzvot]]. <ref>The Rambam counts both Kibud Av VeEm (Aseh #210) and Moreh Av VeEm (Aseh #211) as positive [[mitzvot]]. The Sefer Hachinuch (Mitzvah #33 and #212) agrees. Aruch HaShulchan YD 240:1 codifies this as halacha.</ref> One should be very careful in [[honoring one's parents]] as the Torah compares [[honoring one's parents]] to honoring Hashem and in some respects it is greater.<ref>Gemara [[Kiddushin]] 30b and Bava Metsia 32a. This gemara is quoted by the Kitzur Shulchan Aruch 143:1 and Aruch HaShulchan YD 240:1. Yerushalmi ([[Kiddushin]] 1:7) quotes Rabbi Shimon Bar Yochai who says that Kibbud Av is greater than honoring Hashem! The Yerushalmi is referenced by the Ritva Bava Metsia 32a s.v. salka, Ran [[Kiddushin]] 13b, and Aruch HaShulchan YD 240:1. </ref>

==General guidelines to the Mitzvah==

#When fulfilling this mitzvah, one should realize that one is doing so in order to fulfill a mitzvah and not simply because it is logical and moral. <ref>Aruch HaShulchan YD 240:2-3. see the machloket in the poskim quoted in Yalkut Yosef Kibbud Av Va'em pg. 100</ref>
#There is no [[Birchot HaMitzvah|bracha]] for the mitzvah of Kibud Av V'Em. Some explain that the reason is because the actions done by a Jew to fulfill the mitzvah are the same ones a non-Jew would do to honor his parents as a moral obligation. Since the primary difference between a Jew and non-Jew who take such actions is the intent, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action. <ref>Aruch HaShulchan YD 240:4, Yalkut Yosef Kibbud Av Va'em pg. 75</ref>
#In principle, the mitzvah of honoring and having awe applies equally to one's father as it does to one's mother.<ref>Yalkut Yosef Hilchot Kibbud Va'em Pg. 66 </ref> However, if one's parents are married, honoring one's father takes precedence since one's mother also has to honor one's father.<ref>Gemara [[Kiddushin]] 31a, Tur 240, Shulchan Aruch YD 240:14, Aruch HaShulchan YD 240:7</ref>
#If one's parents ask him to violate some from the Torah or even something that is only rabbinically forbidden, one should not listen to them.<ref>Gemara Bava Metsia 32a, Yevamot 5b, Rambam (Mamrim 6:12). Shulchan Aruch YD 240:15 </ref>
#In principle, a man and woman are equally obligated in honoring or being in awe of one's parents. If a woman is married, however, she is exempt from honoring her parents. Yet, if her husband isn't meticulous, she is obligated to honor her parents as much as possible. <ref>[[Kiddushin]] 30b, Shulchan Aruch YD 240:16, Shach YD 240:19, Aruch HaShulchan YD 240:38</ref>
#The mitzvah of kibbud av va'em is fundamentally a mitzvah bein adam lachavero. Therefore, even one who repents on Yom Kippur and confesses this sin before Hashem, must ask them for forgiveness. <ref>Yalkut Yosef Kibbud Av Va'em pg. 100 </ref>

==Honoring One's Parents==

#Included in [[honoring one's parents]] is feeding, dressing, and helping them walk. When one is doing such an activity, one should do it with a smile. <ref>Kitzur Shulchan Aruch 143:3</ref>
#If one sees one's parent do a sin, one shouldn't say "you sinned" but rather "father, doesn't it say in Torah such and such?" in a question form and the parent will understand and not be embarrassed. <ref>Kitzur Shulchan Aruch 143:10</ref>
#Although one should not generally take care of his own need such as shopping before praying in the morning, one is permitted to go out and buy groceries for his parents even before prayers. <ref>Yalkut Yosef Kibbud Av Va'em pg. 108 </ref>
#If one's parents tell them to violate a Biblical or even a rabbinic prohibition, one shouldn't listen.<ref>Kitzur Shulchan Aruch 143:11</ref>
#If one's parents objects to one doing a specific chumra, technically one doesn't have to listen to one's parents since that isn't included in Kibbud Av Vem.<ref>Yalkut Yosef (Kibbud Av Vem p. 423). He cites the Agudat Ezov YD 16 who writes about a case where a parent asks a child not to keep [[yashan]] because he is afraid that doing so will cause him to be unhealthy and malnourished. He writes that it isn't necessary to listen since it doesn't directly affect the parents. Nonetheless, it is proper to be strict regarding Kibbud Av Vem and listen to them. He also cites the Meishivat Nefesh 16 who writes that if the father is commanding him because he wants him not to be strict then one doesn't have to listen. But if he has another reason such as he is pained by the fact that the child is in pain then he has to listen. Lastly, he cites Beer Moshe 1:61:2 that if the chumra has a basis in gemara then he doesn't have to listen to his parents, but it doesn't then he must listen to them.</ref> However, if it causes them pain then it isn't advised to disobey their wishes and doing so is spiritually worse than keeping that pious practice.<ref>Yalkut Yosef (Kibbud Av Vem p. 423), Teshuvot Vehanhagot 1:526. As a precedent the Teshuvot Vehanhagot records that the Arizal's practice was to go to mikveh each day but when his mother asked him not to go in the winter for his health he listened. Another precedent of this can be seen in the Sefer Chasidim 340 who writes that a person shouldn't fast a non-obligatory fast if it causes pain to one's parents. This is cited by the Ben Ish Chai Shoftim 25 and Yalkut Yosef Kibud Av Vem p. 425. See also Igrot Moshe YD 4:24:1 who writes that if someone is strict about something and his parents aren't but really the halacha is to permit it, then he can be lenient when he is with his parents such as to eat with them something that otherwise he wouldn't eat.</ref>

===Standing for One's Parents===

#One must stand before one's mother and father<ref name=":0">Gemara [[Kiddushin]] 31b records Rav Yosef's practice to stand for his mother. Rambam Mamrim 6:3 writes that there is an obligation to stand for one's parents. Kitzur Shulchan Aruch 143:7 codifies this halacha.</ref> unless they forgo this honor.<ref>Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 143:7</ref>
#One should stand for one's parent once he enters one's eyesight.<ref>Chaye Adam 67:7, Chiddushei Rav Chaim HaLevi (Talmud Torah 5:1)</ref>
#According to Ashkenazim one only needs to stand once a day and once a night.<ref>Chaye Adam 67:7</ref> According to Sephardim, one should stand every time a parent enters the room even if it is a hundred times a day.<ref>Yalkut Yosef (YD ch. 4 n. 8)</ref>

===Honoring in Thought===

#One must honor his parents in thought as well. One should imagine that his parents are the most important people in the world even if other people do not see it that way. <ref>Yalkut Yosef Kibbud Av pg. 110 </ref>

===Spending Money on One's Parents===

#Even though the cost of fulfilling the mitzva of kibbud av va'em is supposed to come from the parents' money, if the child chooses to pay, it is considered a mitzva. <ref>Yalkut Yosef Kibbud Av Va'em pg. 124 </ref>
#If one's parents need financial support, it is proper for him to limit his spending somewhat so that he can give to his parents. <ref>Yalkut Yosef Kibbud Av Va'em pg. 123 </ref>

==Calling Your Parents by Name==

#It is forbidden to call your parents by their name.<ref>Mar Bar Rav Ashi wouldn't call his father by his name and instead would say my father my master. Rambam (Hilchot Mamrim 6:3) rules that it is forbidden to call one's father by his personal name. Shulchan Aruch YD 240:2 codifies this as halacha.</ref>
#One may not call one's friends by the name of one's father but rather should call them by a nickname. If one's parent's name is common one may call one's friend by that name not in front of one's parent.<ref>Rambam Mamrim 6:3, Shulchan Aruch YD 240:2</ref>
#If one's parent foregoes this honor, one may address them by their name, yet there is still a mitzvah not to call them by their name. If one uses a term of honor such as Mom or Dad one may call them by their name.<ref>Igrot Moshe YD 1:133</ref>

==Honoring Grandparents==

#There's a mitzvah to honor one's grandparents, but to a lesser extent than the mitzvah to honor one's parents. <ref>Rama (responsa 118) and Rama YD 240:24.</ref> Others, however, hold that there's no special mitzvah for grandparents more than the general mitzvah to respect elders.<ref>Maharik 30. See, however, Biur Hagra who draws a compromise that there's no mitzvah to honor maternal grandparents.</ref>

==Honoring One's Step-Parents==

#One is obligated to honor one's father's wife (step-mother) as long as one's father is alive. It is proper to honor her even after one's father's death. <ref>Kitzur Shulchan Aruch 143:20</ref>
#One is obligated to honor one's mother's husband (step-father) as long as one's mother is alive. It is proper to honor him even after one's mother's death. <ref>Kitzur Shulchan Aruch 143:20</ref>
#A convert should honor his non-Jewish parents and he may not curse his non-Jewish parents or disgrace them. <ref>Kitzur Shulchan Aruch 143:22</ref>

==Honoring In-Laws==

#Though one must show respect to his in-laws as much as possible such as standing up, one does not need to respect his in-laws in the same way that he must his own parents.<ref>Yechave Daat 6:51 </ref>

==Having Awe for One's Parents (Moreh Av V'Em)==

#One shouldn't stand in the place where one's father usually stands to daven or sit in the place he usually sits at home.<ref>Kitzur Shulchan Aruch 143:2</ref>
#One may not contradict his words or even say that one agrees with his words in front of him. <ref>Kitzur Shulchan Aruch 143:2</ref>
#Some are of the opinion that due to the obligation of Moreh Av Va'Em, one must listen to the directive of one's parents, even if it does not directly benefit the parent.<ref>Sefer HaMakneh, Kiddushin 31b s.v. "Tanu Rabanan Eizehu". An exception to this position is if doing so causes a substantial loss for the child. These losses can be financial or in other ways that would cause much disruption in the child's life (e.g. completely changing from Ashkenazic to Sephardic minhagim, according to Rav Elyashiv)). This is in contrast to the Rabman, Rashba and Ritva (Yevamot 6a), which state that the mitzvah of Kibud Av Va'Em is servicing the parents. This definition does not include obeying one's parents when the directive does not directly benefit them. The Vilna Gaon (Biur HaGra on Yoreh Deah 240:36) asserts that this is the position of the Mechaber and the Rama in Shulchan Aruch. This is also the common practice as well. </ref> The exception to this position is the directive of a parent for a child to not to marry his desired spouse, which a child is permitted to disregard. <ref>The Rama (ibid) codifies this as the halacha, quoting Shu"t Maharik (Siman 167). According to the position of the Ramban, Rashba and Ritva, where a child must obey a parent's directive only if it directly benefits the parents, a son choosing who to marry does not directly benefit the parents. Therefore, it would be permitted for a child to disregard such a directive. According to the position of the Sefer HaMakneh, where a child must obey a directive even if it does not directly benefit his parents, it would still be permitted to disregard this specific directive as obeying one's parents would cause a child to refrain from marrying and having a children, something from which he is halachikally obligated to do. Even though it is permissible to not obey parents' wishes for who their children marry, naturally, the parents should not be expected to support the child and his spouse afterwards. </ref>

==Injuring One's Parents==

#One shouldn't let blood or perform an amputation for one's parent unless there is no other doctor available and one's parent is in pain in which case it is permitted to do whatever one's parent gives him permission to do.<ref>Sanhedrin 85b, Shulchan Aruch and Rama YD 241:3 </ref> Similarly, if he's the best doctor available and one's parent wants him, then he may perform on his parent according to whatever one's parent gives him permission.<ref>Aruch HaShulchan 241:6</ref>

==Swearing in Parent's Name==

#Children must be careful not to swear on their parent's lives. <ref>Yalkut Yosef Kibbud Va'em pg. 150 </ref>

==If One's Parents Passed Away==

#If one lost his parents, he can still perform some acts of kibbud after their death, He should also respect older people, rabbis, and older siblings in the manner that he would have respected his parents. <ref>Yalkut Yosef Kibbud Va'em pg. 65 </ref>
#The Gamara in [https://www.sefaria.org/Kiddushin.31b.11?lang=bi&with=all&lang2=en Kiddushin] asks "?במותו כיצד"— "How can one honor his father in his death?"—and answers that if the son heard something that his father had said, he should not claim, "כך אמר אבא" —"So said father."—but rather, the son should proclaim, "כך אמר אבא מרי הריני כפרת משכבו"—"So said father, my teacher. May I be an atonement for his soul." The Gamara there explains that this applies within one year after his death. After that time, the son may say "זכרונו לברכה לחיי העולם הבא"—"Blessed is his memory for the Life of the World to Come." <ref name=":0" />

==Sources==
<references />
[[Category:Between Man And His Fellow]]