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Birchot HaTorah

2014-03-14T16:35:42Z

RobertZ:

==Obligation==
# One should be very careful about Birchot HaTorah to say them before learning. <Ref>S”A 47:1 </ref>The [[Brachot]] should be said with great Simcha (happiness) that we’re fortunate to be chosen and be privileged with the Torah. <ref>Mishna Brurah 47:4 </ref>
# Before one learns Torah one must make the following [[Brachot]] <ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoritta based on Gemara [[Brachot]] which learns these [[Brachot]] from the Pasuk “Ki Shem Hashem Ekrah Havu Godel LeElokenu”. See Ramban there and Minchat [[Chinuch]] 430:5 who classify these [[Brachot]] as [[Brachot]] of praise. Because of the dispute in the Rishonim whether these [[Brachot]] are Deoritta or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>:
## Baruch Atta Hashem…Asher Kidishanu BeMitzvotav … Divrei Torah
## VeHaRev Nah Hashem Elokenu…Halomed Torah LeAmo Yisrael <ref> S"A 47:6 rules that the Bracha of HaRev Nah begins with the letter Vav to connect it to the last Bracha. The Rama writes that others hold that one should say it without a vav, it's better to say it with a vav. Magen Avraham 47:4 explains that the vav shows that the first and text [[brachot]] are really one long bracha, and the opinion that the Rama quotes who argues that there should be no vav holds that they are considered two separate [[brachot]]. Mishna Brurah 47:11 agrees.</ref>
## Baruch Atta Hashem…Asher Bachar Banu Mekol HaAmim…Baruch Atta Hashem Noten HaTorah <ref> S”A 47:5 </ref>

==The extent of the obligation==
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people. <ref> S”A 47:1. Gemara Nedarim 81a says because the Jews didn’t say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 57:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They didn’t internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# Some hold Birchot HaTorah are a Biblical Mitzvah and some consider it a Rabbinic institution. <Ref>Mishna Brurah 47:1 </ref>
# Someone who was in doubt, preferably, one should hear someone else make the [[Brachot]] (and both the listening and the speaker should have intent to fulfill the obligation), otherwise one should have intent to fulfill the obligation with the Bracha of Ahavah Rabba or Ahavat Olam and learn right after [[Davening]]. If that’s not possible, according to Ashkenazim, one may make the Bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can't hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfill one's obligation, one should not say the [[brachot]].<reF>Yalkut Yosef 47:2 writes that since there are some who hold [[brachot hatorah]] are derabbanan if one is in doubt one should not say the bracha based on the klal of [[safek brachot lehakel]].</ref>
# One has to make Birchot HaTorah for any learning including Torah, midrash, Mishna, and Gemara. <ref> [[Brachot]] 11b, S”A 47:2, Yalkut Yosef 47:2 </ref>
# Women are also obligated in making the Birchot HaTorah. <ref> S”A 47:14, Magan Avraham 47:17 explains that it’s because women have to learn the Halachot relevant to them. Minchat [[Chinuch]] 430:5 says that women can make these [[Brachot]] because it’s a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women shouldn’t have to make the [[Brachot]] because they’re exempt from Torah learning. However he allows women to make the [[Brachot]] like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. </ref>

==What type of learning requires Birchot HaTorah?==
# Writing Torah even without reading, if one understands what he’s reading, it is considered learning for which you have to make Birchot HaTorah. <ref> S”A 47:3 based on Avudraham pg 32. Magan Avraham 47:1 adds that one has to understand what he’s writing to be considered learning, but just copying over text isn’t learning. This is also the opinion of Buir Heitev 47:2 </ref>
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it’s permissible to do a Mitzvah even though it’ll cause one to thing about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on S"A. </ref> However, according to Sephardim thinking words of Torah don't require Birchot HaTorah and so it's permissible to think Torah before Birchat HaTorah. <ref> S”A 47:4 based on [[Shabbat]] 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it's permissible to think Torah before Birchat HaTorah. </ref>
# Hearing a speech of Divrei Torah from a person or a electronic device requires the [[Brachot]]. <ref> Yalkut Yosef 47:5 </ref>
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires [[Brachot]]. <ref> Yalkut Yosef 47:6 </ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim and should be strict to say Torah [[Brachot]]. <ref> Rama on S”A 47:4 based on Ran ([[Shabbat]] 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it’s just like thoughts of torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make [[Brachot]]. </ref>
# One who hears a berachah may answer [[Amen]] before reciting these [[berachot]]. One also may answer Kedushah before reciting these [[berachot]], even though the responses are themselves biblical verses. <ref> Sh"t Rivivot Ephraim 1:39:1 </ref>

==The Text of the Brachot==
# The first bracha Ashkenazim conclude with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> s.v. Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim- Al Divrei Torah. Rosh ([[Brachot]] 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# The second bracha begins with VeHaRev with a Vav. Some Ashkenazim have the custom to say it without a Vav. <ref> S”A 47:6 based on Tosfot ([[Brachot]] 46a s.v. Kol, Ketubot 8a s.v. [[Shehakol]] in name of Rabbenu Tam), Rosh ([[Brachot]] 1:13), Rabbenu Yonah 5b s.v. Veha, Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31. Rama says that the practice is say it without a Vav but it’s better to say it without a vav to satisfy all opinions. This opinion is sourced in the Rambam (Tefilah 7:10, Rashba 11b s.v. VeRabbi Yochanan, Bal HaMor s.v. Maiym, and Avudraham pg 44. </ref>
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” on should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and the משניות of Elu Devarim after Birchot HaTorah. If one didn’t learn then, it’s a dispute whether one fulfilled one’s obligation and so one should have intent to fulfill one’s obligation with the Bracha of Ahava Rabba. <Ref>S”A 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes Haarev Nah or not. In light of this, there's a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener won't be in doubt as to whether to answer [[Amen]]. <ref>Kitzur S"A 7:1</ref>

==Someone who forgot to make the Brachot==
# The Bracha of Ahavat Olam (the second bracha of Birchot [[Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after Tefilah. <ref> S”A 47:7 based on [[Brachot]] 11b says that one can fulfill the [[Brachot]] with the Bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefilah and it’s not called an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefilah is ok but talking would be an interruption. </ref>
# If one forgot if he said the Birchot HaTorah (and didn’t yet say Ahavat Olam), Sephardim shouldn’t make a bracha, but Ashkenazim can make the Asher Bachar Banu Bracha. <ref>Sephardim don’t make a bracha because it’s a safek [[Brachot]] lehakel since it’s a dispute in the rishonim if Birchot HaTorah is Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei Dezimrah 47:2 pg 60). Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh. </ref>

==How they are to be said==
# The [[Brachot]] can be said standing or sitting. <ref> Yalkut Yosef 47:15 pg 94 </ref>
# Some say that one can interrupt between the [[Brachot]] and the learning, but it’s correct not to, and so the practice is the say the Parshat [[Birkat Cohanim]] right after the [[Brachot]]. <ref> S”A 47:9. Tosfot [[Brachot]] 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption isn’t a problem. Rambam (as understood by Bet Yosef) holds one can’t make an interruption. Magan Avraham 47:8 says that one can say these pesukim even before daylight unlike the Maharshal who says one doesn’t read pesukim of [[Birkat Cohanim]] at night. </ref>
# It is good to recite one's berachah out loud, to enable others to respond [[Amen]]. However, this is not an obligation. <ref> Sh"t Rivivot Ephraim 1:39:2 </ref>

==Interruptions that would require new Brachot==
# One who stops from his learning with working, bathing, or sleeping, isn’t an interruption for his learning and he doesn’t make new [[Brachot]]. <ref> S”A 47:10. See Tosfot [[Brachot]] 11b. </ref>

==Sleeping during the day==
# If one slept during the day for a long period of time one does not make Birchot HaTorah again upon [[waking up]]. Even though there is what to rely on to one to make the [[Brachot]], the Minhag HaOlam is not to make the [[Brachot]], and one should instead 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> S”A 47:11 quotes those who say that a fixed sleep during the day is a [[hefsek]], and then quotes those who say that it isn't a [[hefsek]]; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should make a Beracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to make a Birchas HaTorah, and concludes that one who does doesn't lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo [[Tefilla]] 6:6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to make any Birchot HaTorah for sleeping in the day. </ref>

==NightTime==
# The night goes after the day with regards to Birkas HaTorah; therefore, one doesn't make a new Birkas HaTorah when night begins. However, if one goes to sleep, one will need to make a new Birkas HaTorah when one wakes up <ref> Shulchan Aruch 47:12, M"B S.K. 28 </ref>.
# If one woke up before [[Olot HaShachar]] (after [[Chatzot]]) and wants to learn, one should make Birchot HaTorah even if one will go to sleep afterwards. If one does go back to sleep Shinat Kevah during the night, there’s what to rely on to make Birchot HaTorah a second time. <Ref> Mishna Brurah 47:29,30 </ref>
#Someone who wakes up early in the morning before dawn can make all the [[Brachot]] ([[Brachot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his [[Brachot]] all day. <ref> S”A 47:13 </ref>
# If one didn't sleep all night, such as on the night of [[Shavuot]], there's a dispute whether one should make Birchot HaTorah. According to Ashkenazim, one should try to hear the [[Brachot]] from someone else, and then say some pesukim afterwards. If one is unable to do that, one should have intent that one's Bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after [[Tefillah]].<ref>Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592). The side that says one should say it views Birchas HaTorah as similar to other Birchos Hashachar, which are said every morning, regardless of whether one slept or not. </ref>However, the Sephardic minhag is to say Birchot HaTorah by oneself.<ref>Chazon Ovadyah ([[Yom Tov]] p. 312)</ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Birchot HaTorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akiva Eiger </ref>
==Waking up in middle of the night==

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Birchot HaTorah

2014-03-14T16:33:10Z

RobertZ: /* If one does or doesn't go to sleep at night */

==Obligation==
# One should be very careful about Birchot HaTorah to say them before learning. <Ref>S”A 47:1 </ref>The [[Brachot]] should be said with great Simcha (happiness) that we’re fortunate to be chosen and be privileged with the Torah. <ref>Mishna Brurah 47:4 </ref>
# Before one learns Torah one must make the following [[Brachot]] <ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoritta based on Gemara [[Brachot]] which learns these [[Brachot]] from the Pasuk “Ki Shem Hashem Ekrah Havu Godel LeElokenu”. See Ramban there and Minchat [[Chinuch]] 430:5 who classify these [[Brachot]] as [[Brachot]] of praise. Because of the dispute in the Rishonim whether these [[Brachot]] are Deoritta or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>:
## Baruch Atta Hashem…Asher Kidishanu BeMitzvotav … Divrei Torah
## VeHaRev Nah Hashem Elokenu…Halomed Torah LeAmo Yisrael <ref> S"A 47:6 rules that the Bracha of HaRev Nah begins with the letter Vav to connect it to the last Bracha. The Rama writes that others hold that one should say it without a vav, it's better to say it with a vav. Magen Avraham 47:4 explains that the vav shows that the first and text [[brachot]] are really one long bracha, and the opinion that the Rama quotes who argues that there should be no vav holds that they are considered two separate [[brachot]]. Mishna Brurah 47:11 agrees.</ref>
## Baruch Atta Hashem…Asher Bachar Banu Mekol HaAmim…Baruch Atta Hashem Noten HaTorah <ref> S”A 47:5 </ref>

==The extent of the obligation==
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people. <ref> S”A 47:1. Gemara Nedarim 81a says because the Jews didn’t say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 57:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They didn’t internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# Some hold Birchot HaTorah are a Biblical Mitzvah and some consider it a Rabbinic institution. <Ref>Mishna Brurah 47:1 </ref>
# Someone who was in doubt, preferably, one should hear someone else make the [[Brachot]] (and both the listening and the speaker should have intent to fulfill the obligation), otherwise one should have intent to fulfill the obligation with the Bracha of Ahavah Rabba or Ahavat Olam and learn right after [[Davening]]. If that’s not possible, according to Ashkenazim, one may make the Bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can't hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfill one's obligation, one should not say the [[brachot]].<reF>Yalkut Yosef 47:2 writes that since there are some who hold [[brachot hatorah]] are derabbanan if one is in doubt one should not say the bracha based on the klal of [[safek brachot lehakel]].</ref>
# One has to make Birchot HaTorah for any learning including Torah, midrash, Mishna, and Gemara. <ref> [[Brachot]] 11b, S”A 47:2, Yalkut Yosef 47:2 </ref>
# Women are also obligated in making the Birchot HaTorah. <ref> S”A 47:14, Magan Avraham 47:17 explains that it’s because women have to learn the Halachot relevant to them. Minchat [[Chinuch]] 430:5 says that women can make these [[Brachot]] because it’s a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women shouldn’t have to make the [[Brachot]] because they’re exempt from Torah learning. However he allows women to make the [[Brachot]] like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. </ref>

==What type of learning requires Birchot HaTorah?==
# Writing Torah even without reading, if one understands what he’s reading, it is considered learning for which you have to make Birchot HaTorah. <ref> S”A 47:3 based on Avudraham pg 32. Magan Avraham 47:1 adds that one has to understand what he’s writing to be considered learning, but just copying over text isn’t learning. This is also the opinion of Buir Heitev 47:2 </ref>
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it’s permissible to do a Mitzvah even though it’ll cause one to thing about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on S"A. </ref> However, according to Sephardim thinking words of Torah don't require Birchot HaTorah and so it's permissible to think Torah before Birchat HaTorah. <ref> S”A 47:4 based on [[Shabbat]] 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it's permissible to think Torah before Birchat HaTorah. </ref>
# Hearing a speech of Divrei Torah from a person or a electronic device requires the [[Brachot]]. <ref> Yalkut Yosef 47:5 </ref>
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires [[Brachot]]. <ref> Yalkut Yosef 47:6 </ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim and should be strict to say Torah [[Brachot]]. <ref> Rama on S”A 47:4 based on Ran ([[Shabbat]] 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it’s just like thoughts of torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make [[Brachot]]. </ref>
# One who hears a berachah may answer [[Amen]] before reciting these [[berachot]]. One also may answer Kedushah before reciting these [[berachot]], even though the responses are themselves biblical verses. <ref> Sh"t Rivivot Ephraim 1:39:1 </ref>

==The Text of the Brachot==
# The first bracha Ashkenazim conclude with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> s.v. Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim- Al Divrei Torah. Rosh ([[Brachot]] 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# The second bracha begins with VeHaRev with a Vav. Some Ashkenazim have the custom to say it without a Vav. <ref> S”A 47:6 based on Tosfot ([[Brachot]] 46a s.v. Kol, Ketubot 8a s.v. [[Shehakol]] in name of Rabbenu Tam), Rosh ([[Brachot]] 1:13), Rabbenu Yonah 5b s.v. Veha, Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31. Rama says that the practice is say it without a Vav but it’s better to say it without a vav to satisfy all opinions. This opinion is sourced in the Rambam (Tefilah 7:10, Rashba 11b s.v. VeRabbi Yochanan, Bal HaMor s.v. Maiym, and Avudraham pg 44. </ref>
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” on should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and the משניות of Elu Devarim after Birchot HaTorah. If one didn’t learn then, it’s a dispute whether one fulfilled one’s obligation and so one should have intent to fulfill one’s obligation with the Bracha of Ahava Rabba. <Ref>S”A 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes Haarev Nah or not. In light of this, there's a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener won't be in doubt as to whether to answer [[Amen]]. <ref>Kitzur S"A 7:1</ref>

==Someone who forgot to make the Brachot==
# The Bracha of Ahavat Olam (the second bracha of Birchot [[Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after Tefilah. <ref> S”A 47:7 based on [[Brachot]] 11b says that one can fulfill the [[Brachot]] with the Bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefilah and it’s not called an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefilah is ok but talking would be an interruption. </ref>
# If one forgot if he said the Birchot HaTorah (and didn’t yet say Ahavat Olam), Sephardim shouldn’t make a bracha, but Ashkenazim can make the Asher Bachar Banu Bracha. <ref>Sephardim don’t make a bracha because it’s a safek [[Brachot]] lehakel since it’s a dispute in the rishonim if Birchot HaTorah is Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei Dezimrah 47:2 pg 60). Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh. </ref>

==How they are to be said==
# The [[Brachot]] can be said standing or sitting. <ref> Yalkut Yosef 47:15 pg 94 </ref>
# Some say that one can interrupt between the [[Brachot]] and the learning, but it’s correct not to, and so the practice is the say the Parshat [[Birkat Cohanim]] right after the [[Brachot]]. <ref> S”A 47:9. Tosfot [[Brachot]] 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption isn’t a problem. Rambam (as understood by Bet Yosef) holds one can’t make an interruption. Magan Avraham 47:8 says that one can say these pesukim even before daylight unlike the Maharshal who says one doesn’t read pesukim of [[Birkat Cohanim]] at night. </ref>
# It is good to recite one's berachah out loud, to enable others to respond [[Amen]]. However, this is not an obligation. <ref> Sh"t Rivivot Ephraim 1:39:2 </ref>

==Interruptions that would require new Brachot==
# One who stops from his learning with working, bathing, or sleeping, isn’t an interruption for his learning and he doesn’t make new [[Brachot]]. <ref> S”A 47:10. See Tosfot [[Brachot]] 11b. </ref>

==Sleeping during the day==
# If one slept during the day for a long period of time one does not make Birchot HaTorah again upon [[waking up]]. Even though there is what to rely on to one to make the [[Brachot]], the Minhag HaOlam is not to make the [[Brachot]], and one should instead 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> S”A 47:11 quotes those who say that a fixed sleep during the day is a [[hefsek]], and then quotes those who say that it isn't a [[hefsek]]; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should make a Beracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to make a Birchas HaTorah, and concludes that one who does doesn't lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo [[Tefilla]] 6:6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to make any Birchot HaTorah for sleeping in the day. </ref>

==Waking up in middle of the night==
# If one woke up before [[Olot HaShachar]] (after [[Chatzot]]) and wants to learn, one should make Birchot HaTorah even if one will go to sleep afterwards. If one does go back to sleep Shinat Kevah during the night, there’s what to rely on to make Birchot HaTorah a second time. <Ref> Mishna Brurah 47:29,30 </ref>
# Someone who wakes up early in the morning before dawn can make all the [[Brachot]] ([[Brachot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his [[Brachot]] all day. <ref> S”A 47:13 </ref>

==If one does or doesn't go to sleep at night==
# The night goes after the day with regards to Birkas HaTorah; therefore, one doesn't make a new Birkas HaTorah when night begins. However, if one goes to sleep, one will need to make a new Birkas HaTorah when one wakes up <ref> Shulchan Aruch 47:12, M"B S.K. 28 </ref>.
# If one didn't sleep all night, such as on the night of [[Shavuot]], there's a dispute whether one should make Birchot HaTorah. According to Ashkenazim, one should try to hear the [[Brachot]] from someone else, and then say some pesukim afterwards. If one is unable to do that, one should have intent that one's Bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after [[Tefillah]].<ref>Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592)</ref>However, the Sephardic minhag is to say Birchot HaTorah by oneself.<ref>Chazon Ovadyah ([[Yom Tov]] p. 312)</ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Birchot HaTorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akiva Eiger </ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Birchot HaTorah

2014-03-14T16:27:38Z

RobertZ:

==Obligation==
# One should be very careful about Birchot HaTorah to say them before learning. <Ref>S”A 47:1 </ref>The [[Brachot]] should be said with great Simcha (happiness) that we’re fortunate to be chosen and be privileged with the Torah. <ref>Mishna Brurah 47:4 </ref>
# Before one learns Torah one must make the following [[Brachot]] <ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoritta based on Gemara [[Brachot]] which learns these [[Brachot]] from the Pasuk “Ki Shem Hashem Ekrah Havu Godel LeElokenu”. See Ramban there and Minchat [[Chinuch]] 430:5 who classify these [[Brachot]] as [[Brachot]] of praise. Because of the dispute in the Rishonim whether these [[Brachot]] are Deoritta or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>:
## Baruch Atta Hashem…Asher Kidishanu BeMitzvotav … Divrei Torah
## VeHaRev Nah Hashem Elokenu…Halomed Torah LeAmo Yisrael <ref> S"A 47:6 rules that the Bracha of HaRev Nah begins with the letter Vav to connect it to the last Bracha. The Rama writes that others hold that one should say it without a vav, it's better to say it with a vav. Magen Avraham 47:4 explains that the vav shows that the first and text [[brachot]] are really one long bracha, and the opinion that the Rama quotes who argues that there should be no vav holds that they are considered two separate [[brachot]]. Mishna Brurah 47:11 agrees.</ref>
## Baruch Atta Hashem…Asher Bachar Banu Mekol HaAmim…Baruch Atta Hashem Noten HaTorah <ref> S”A 47:5 </ref>

==The extent of the obligation==
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people. <ref> S”A 47:1. Gemara Nedarim 81a says because the Jews didn’t say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 57:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They didn’t internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# Some hold Birchot HaTorah are a Biblical Mitzvah and some consider it a Rabbinic institution. <Ref>Mishna Brurah 47:1 </ref>
# Someone who was in doubt, preferably, one should hear someone else make the [[Brachot]] (and both the listening and the speaker should have intent to fulfill the obligation), otherwise one should have intent to fulfill the obligation with the Bracha of Ahavah Rabba or Ahavat Olam and learn right after [[Davening]]. If that’s not possible, according to Ashkenazim, one may make the Bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can't hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfill one's obligation, one should not say the [[brachot]].<reF>Yalkut Yosef 47:2 writes that since there are some who hold [[brachot hatorah]] are derabbanan if one is in doubt one should not say the bracha based on the klal of [[safek brachot lehakel]].</ref>
# One has to make Birchot HaTorah for any learning including Torah, midrash, Mishna, and Gemara. <ref> [[Brachot]] 11b, S”A 47:2, Yalkut Yosef 47:2 </ref>
# Women are also obligated in making the Birchot HaTorah. <ref> S”A 47:14, Magan Avraham 47:17 explains that it’s because women have to learn the Halachot relevant to them. Minchat [[Chinuch]] 430:5 says that women can make these [[Brachot]] because it’s a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women shouldn’t have to make the [[Brachot]] because they’re exempt from Torah learning. However he allows women to make the [[Brachot]] like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. </ref>

==What type of learning requires Birchot HaTorah?==
# Writing Torah even without reading, if one understands what he’s reading, it is considered learning for which you have to make Birchot HaTorah. <ref> S”A 47:3 based on Avudraham pg 32. Magan Avraham 47:1 adds that one has to understand what he’s writing to be considered learning, but just copying over text isn’t learning. This is also the opinion of Buir Heitev 47:2 </ref>
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it’s permissible to do a Mitzvah even though it’ll cause one to thing about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on S"A. </ref> However, according to Sephardim thinking words of Torah don't require Birchot HaTorah and so it's permissible to think Torah before Birchat HaTorah. <ref> S”A 47:4 based on [[Shabbat]] 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it's permissible to think Torah before Birchat HaTorah. </ref>
# Hearing a speech of Divrei Torah from a person or a electronic device requires the [[Brachot]]. <ref> Yalkut Yosef 47:5 </ref>
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires [[Brachot]]. <ref> Yalkut Yosef 47:6 </ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim and should be strict to say Torah [[Brachot]]. <ref> Rama on S”A 47:4 based on Ran ([[Shabbat]] 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it’s just like thoughts of torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make [[Brachot]]. </ref>
# One who hears a berachah may answer [[Amen]] before reciting these [[berachot]]. One also may answer Kedushah before reciting these [[berachot]], even though the responses are themselves biblical verses. <ref> Sh"t Rivivot Ephraim 1:39:1 </ref>

==The Text of the Brachot==
# The first bracha Ashkenazim conclude with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> s.v. Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim- Al Divrei Torah. Rosh ([[Brachot]] 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# The second bracha begins with VeHaRev with a Vav. Some Ashkenazim have the custom to say it without a Vav. <ref> S”A 47:6 based on Tosfot ([[Brachot]] 46a s.v. Kol, Ketubot 8a s.v. [[Shehakol]] in name of Rabbenu Tam), Rosh ([[Brachot]] 1:13), Rabbenu Yonah 5b s.v. Veha, Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31. Rama says that the practice is say it without a Vav but it’s better to say it without a vav to satisfy all opinions. This opinion is sourced in the Rambam (Tefilah 7:10, Rashba 11b s.v. VeRabbi Yochanan, Bal HaMor s.v. Maiym, and Avudraham pg 44. </ref>
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” on should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and the משניות of Elu Devarim after Birchot HaTorah. If one didn’t learn then, it’s a dispute whether one fulfilled one’s obligation and so one should have intent to fulfill one’s obligation with the Bracha of Ahava Rabba. <Ref>S”A 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes Haarev Nah or not. In light of this, there's a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener won't be in doubt as to whether to answer [[Amen]]. <ref>Kitzur S"A 7:1</ref>

==Someone who forgot to make the Brachot==
# The Bracha of Ahavat Olam (the second bracha of Birchot [[Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after Tefilah. <ref> S”A 47:7 based on [[Brachot]] 11b says that one can fulfill the [[Brachot]] with the Bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefilah and it’s not called an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefilah is ok but talking would be an interruption. </ref>
# If one forgot if he said the Birchot HaTorah (and didn’t yet say Ahavat Olam), Sephardim shouldn’t make a bracha, but Ashkenazim can make the Asher Bachar Banu Bracha. <ref>Sephardim don’t make a bracha because it’s a safek [[Brachot]] lehakel since it’s a dispute in the rishonim if Birchot HaTorah is Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei Dezimrah 47:2 pg 60). Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh. </ref>

==How they are to be said==
# The [[Brachot]] can be said standing or sitting. <ref> Yalkut Yosef 47:15 pg 94 </ref>
# Some say that one can interrupt between the [[Brachot]] and the learning, but it’s correct not to, and so the practice is the say the Parshat [[Birkat Cohanim]] right after the [[Brachot]]. <ref> S”A 47:9. Tosfot [[Brachot]] 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption isn’t a problem. Rambam (as understood by Bet Yosef) holds one can’t make an interruption. Magan Avraham 47:8 says that one can say these pesukim even before daylight unlike the Maharshal who says one doesn’t read pesukim of [[Birkat Cohanim]] at night. </ref>
# It is good to recite one's berachah out loud, to enable others to respond [[Amen]]. However, this is not an obligation. <ref> Sh"t Rivivot Ephraim 1:39:2 </ref>

==Interruptions that would require new Brachot==
# One who stops from his learning with working, bathing, or sleeping, isn’t an interruption for his learning and he doesn’t make new [[Brachot]]. <ref> S”A 47:10. See Tosfot [[Brachot]] 11b. </ref>

==Sleeping during the day==
# If one slept during the day for a long period of time one does not make Birchot HaTorah again upon [[waking up]]. Even though there is what to rely on to one to make the [[Brachot]], the Minhag HaOlam is not to make the [[Brachot]], and one should instead 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> S”A 47:11 quotes those who say that a fixed sleep during the day is a [[hefsek]], and then quotes those who say that it isn't a [[hefsek]]; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should make a Beracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to make a Birchas HaTorah, and concludes that one who does doesn't lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo [[Tefilla]] 6:6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to make any Birchot HaTorah for sleeping in the day. </ref>

==Waking up in middle of the night==
# If one woke up before [[Olot HaShachar]] (after [[Chatzot]]) and wants to learn, one should make Birchot HaTorah even if one will go to sleep afterwards. If one does go back to sleep Shinat Kevah during the night, there’s what to rely on to make Birchot HaTorah a second time. <Ref> Mishna Brurah 47:29,30 </ref>
# Someone who wakes up early in the morning before dawn can make all the [[Brachot]] ([[Brachot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his [[Brachot]] all day. <ref> S”A 47:13 </ref>

==If one does or doesn't go to sleep at night==
# Sleeping during the night is an interruption and when wakes up one needs to make new [[Brachot]]. <ref> Implied from S”A 47:11,12 </ref>
# If one didn't sleep all night, such as on the night of [[Shavuot]], there's a dispute whether one should make Birchot HaTorah. According to Ashkenazim, one should try to hear the [[Brachot]] from someone else, and then say some pesukim afterwards. If one is unable to do that, one should have intent that one's Bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after [[Tefillah]].<ref>Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592)</ref>However, the Sephardic minhag is to say Birchot HaTorah by oneself.<ref>Chazon Ovadyah ([[Yom Tov]] p. 312)</ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Birchot HaTorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akiva Eiger </ref>
==Sources==
<references/>
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Birchot HaTorah

2014-03-14T16:16:59Z

RobertZ: /* The Text of the Brachot */

==Obligation==
# One should be very careful about Birchot HaTorah to say them before learning. <Ref>S”A 47:1 </ref>The [[Brachot]] should be said with great Simcha (happiness) that we’re fortunate to be chosen and be privileged with the Torah. <ref>Mishna Brurah 47:4 </ref>
# Before one learns Torah one must make the following [[Brachot]] <ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoritta based on Gemara [[Brachot]] which learns these [[Brachot]] from the Pasuk “Ki Shem Hashem Ekrah Havu Godel LeElokenu”. See Ramban there and Minchat [[Chinuch]] 430:5 who classify these [[Brachot]] as [[Brachot]] of praise. Because of the dispute in the Rishonim whether these [[Brachot]] are Deoritta or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>:
## Baruch Atta Hashem…Asher Kidishanu BeMitzvotav … Divrei Torah
## VeHaRev Nah Hashem Elokenu…Halomed Torah LeAmo Yisrael <ref> S"A 47:6 rules that the Bracha of HaRev Nah begins with the letter Vav to connect it to the last Bracha. The Rama writes that others hold that one should say it without a vav, it's better to say it with a vav. Magen Avraham 47:4 explains that the vav shows that the first and text [[brachot]] are really one long bracha, and the opinion that the Rama quotes who argues that there should be no vav holds that they are considered two separate [[brachot]]. Mishna Brurah 47:11 agrees.</ref>
## Baruch Atta Hashem…Asher Bachar Banu Mekol HaAmim…Baruch Atta Hashem Noten HaTorah <ref> S”A 47:5 </ref>

==The extent of the obligation==
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people. <ref> S”A 47:1. Gemara Nedarim 81a says because the Jews didn’t say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 57:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They didn’t internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# Some hold Birchot HaTorah are a Biblical Mitzvah and some consider it a Rabbinic institution. <Ref>Mishna Brurah 47:1 </ref>
# Someone who was in doubt, preferably, one should hear someone else make the [[Brachot]] (and both the listening and the speaker should have intent to fulfill the obligation), otherwise one should have intent to fulfill the obligation with the Bracha of Ahavah Rabba or Ahavat Olam and learn right after [[Davening]]. If that’s not possible, according to Ashkenazim, one may make the Bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can't hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfill one's obligation, one should not say the [[brachot]].<reF>Yalkut Yosef 47:2 writes that since there are some who hold [[brachot hatorah]] are derabbanan if one is in doubt one should not say the bracha based on the klal of [[safek brachot lehakel]].</ref>
# One has to make Birchot HaTorah for any learning including Torah, midrash, Mishna, and Gemara. <ref> [[Brachot]] 11b, S”A 47:2, Yalkut Yosef 47:2 </ref>
# Women are also obligated in making the Birchot HaTorah. <ref> S”A 47:14, Magan Avraham 47:17 explains that it’s because women have to learn the Halachot relevant to them. Minchat [[Chinuch]] 430:5 says that women can make these [[Brachot]] because it’s a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women shouldn’t have to make the [[Brachot]] because they’re exempt from Torah learning. However he allows women to make the [[Brachot]] like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. </ref>

==What type of learning requires Birchot HaTorah?==
# Writing Torah even without reading, if one understands what he’s reading, it is considered learning for which you have to make Birchot HaTorah. <ref> S”A 47:3 based on Avudraham pg 32. Magan Avraham 47:1 adds that one has to understand what he’s writing to be considered learning, but just copying over text isn’t learning. This is also the opinion of Buir Heitev 47:2 </ref>
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it’s permissible to do a Mitzvah even though it’ll cause one to thing about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on S"A. </ref> However, according to Sephardim thinking words of Torah don't require Birchot HaTorah and so it's permissible to think Torah before Birchat HaTorah. <ref> S”A 47:4 based on [[Shabbat]] 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it's permissible to think Torah before Birchat HaTorah. </ref>
# Hearing a speech of Divrei Torah from a person or a electronic device requires the [[Brachot]]. <ref> Yalkut Yosef 47:5 </ref>
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires [[Brachot]]. <ref> Yalkut Yosef 47:6 </ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim and should be strict to say Torah [[Brachot]]. <ref> Rama on S”A 47:4 based on Ran ([[Shabbat]] 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it’s just like thoughts of torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make [[Brachot]]. </ref>
# One who hears a berachah may answer [[Amen]] before reciting these [[berachot]]. One also may answer Kedushah before reciting these [[berachot]], even though the responses are themselves biblical verses. <ref> Sh"t Rivivot Ephraim 1:39:1 </ref>

==The Text of the Brachot==
# The first bracha Ashkenazim conclude with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> s.v. Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim- Al Divrei Torah. Rosh ([[Brachot]] 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# The second bracha begins with VeHaRev with a Vav. Some Ashkenazim have the custom to say it without a Vav. <ref> S”A 47:6 based on Tosfot ([[Brachot]] 46a s.v. Kol, Ketubot 8a s.v. [[Shehakol]] in name of Rabbenu Tam), Rosh ([[Brachot]] 1:13), Rabbenu Yonah 5b s.v. Veha, Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31. Rama says that the practice is say it without a Vav but it’s better to say it without a vav to satisfy all opinions. This opinion is sourced in the Rambam (Tefilah 7:10, Rashba 11b s.v. VeRabbi Yochanan, Bal HaMor s.v. Maiym, and Avudraham pg 44. </ref>
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” on should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and the משניות of Elu Devarim after Birchot HaTorah. If one didn’t learn then, it’s a dispute whether one fulfilled one’s obligation and so one should have intent to fulfill one’s obligation with the Bracha of Ahava Rabba. <Ref>S”A 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes Haarev Nah or not. In light of this, there's a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener won't be in doubt as to whether to answer [[Amen]]. <ref>Kitzur S"A 7:1</ref>

==Someone who forgot to make the Brachot==
# The Bracha of Ahavat Olam (the second bracha of Birchot [[Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after Tefilah. <ref> S”A 47:7 based on [[Brachot]] 11b says that one can fulfill the [[Brachot]] with the Bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefilah and it’s not called an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefilah is ok but talking would be an interruption. </ref>
# If one forgot if he said the Birchot HaTorah (and didn’t yet say Ahavat Olam), Sephardim shouldn’t make a bracha, but Ashkenazim can make the Asher Bachar Banu Bracha. <ref>Sephardim don’t make a bracha because it’s a safek [[Brachot]] lehakel since it’s a dispute in the rishonim if Birchot HaTorah is Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei Dezimrah 47:2 pg 60). Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh. </ref>

==How they are to be said==
# The [[Brachot]] can be said standing or sitting. <ref> Yalkut Yosef 47:15 pg 94 </ref>
# Some say that one can interrupt between the [[Brachot]] and the learning, but it’s correct not to, and so the practice is the say the Parshat [[Birkat Cohanim]] right after the [[Brachot]]. <ref> S”A 47:9. Tosfot [[Brachot]] 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption isn’t a problem. Rambam (as understood by Bet Yosef) holds one can’t make an interruption. Magan Avraham 47:8 says that one can say these pesukim even before daylight unlike the Maharshal who says one doesn’t read pesukim of [[Birkat Cohanim]] at night. </ref>
# It is good to recite one's berachah out loud, to enable others to respond [[Amen]]. However, this is not an obligation. <ref> Sh"t Rivivot Ephraim 1:39:2 </ref>

==Interruptions that would require new Brachot==
# One who stops from his learning with working, bathing, or sleeping, isn’t an interruption for his learning and he doesn’t make new [[Brachot]]. <ref> S”A 47:10. See Tosfot [[Brachot]] 11b. </ref>
==Sleeping during the day==
# If one slept during the day for a long period of time one does not make Birchot HaTorah again upon [[waking up]]. <Ref> S”A 47:11 writes that if one slept during the day one doesn't make the Birchot HaTorah upon [[waking up]]. However, Eliyah Rabba 47:9 quotes many poskim who say that one should make a bracha and agrees with them. Also, the Mishna Brurah 47:25 writes that there's what to rely on to make Birchot HaTorah if one slept during the day. However, many contemporary poskim including Halichos Shlomo [[Tefilla]] 6:6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to make any Birchot HaTorah for sleeping in the day. </ref>

==Waking up in middle of the night==
# If one woke up before [[Olot HaShachar]] (after [[Chatzot]]) and wants to learn, one should make Birchot HaTorah even if one will go to sleep afterwards. If one does go back to sleep Shinat Kevah during the night, there’s what to rely on to make Birchot HaTorah a second time. <Ref> Mishna Brurah 47:29,30 </ref>
# Someone who wakes up early in the morning before dawn can make all the [[Brachot]] ([[Brachot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his [[Brachot]] all day. <ref> S”A 47:13 </ref>

==If one does or doesn't go to sleep at night==
# Sleeping during the night is an interruption and when wakes up one needs to make new [[Brachot]]. <ref> Implied from S”A 47:11,12 </ref>
# If one slept during the day, it’s a dispute whether one should make a Bracha, and even though the halacha permits one to make the [[Brachot]], the Minhag HaOlam is not to make the [[Brachot]] rather one 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 writes that the one who makes the Brachots have nothing to loss. However, Piskei Teshuvot 47:14 writes that the minhag is not to make the Birchot HaTorah. See also Halichot Shlomo (pg 74) who supports the opinion that no Bracha is made. </ref>
# If one didn't sleep all night, such as on the night of [[Shavuot]], there's a dispute whether one should make Birchot HaTorah. According to Ashkenazim, one should try to hear the [[Brachot]] from someone else, and then say some pesukim afterwards. If one is unable to do that, one should have intent that one's Bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after [[Tefillah]].<ref>Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592)</ref>However, the Sephardic minhag is to say Birchot HaTorah by oneself.<ref>Chazon Ovadyah ([[Yom Tov]] p. 312)</ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Birchot HaTorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akiva Eiger </ref>
==Sources==
<references/>
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Mishloach Manot

2014-03-11T16:45:40Z

RobertZ: /* To who is the gift sent? */

[[Image:Mishloach Manot.jpg|right|200px]]
There is a mitzvah of Mishloach Manot to give a gift of two foods to another Jew on [[Purim]]. <ref> The obligation of Mishloach Manot is explicit in Megillat Ester 9:22 and S”A 695:4. Chazon Ovadyah ([[Purim]] pg 142) writes that it’s obvious one doesn’t fulfill one’s obligation by sending to a non-Jew as he is not included in Reyeyhu. </ref>
==How many Mishloach Manot should one give?==
# There’s an obligation to send one gift called Mishloach Manot, consisting of two foods, to one person on [[Purim]]. <Ref> Gemara Megilah 7a, Rambam (Megilah 2:15), Tur and S”A 695:4. While the Ben Ish Chai Parashat Tetzaveh 16 says not to put the different foods into one bowl since it may be that this combines them into one kind, Halachot Shlomo 2:19 as well as Teshuvot vihanhagot 2:346 disagree. </ref>
# After fulfilling one Mishloach Manot according to the halacha, one may give more even if they don’t fulfill all the stringencies of Mishlaoch Manot. <Ref>Chazon Ovadyah (pg 133) writes that after one gave one Mishloach Manot, one may send more even if they don’t fulfill the strict laws of Mishloach Manot (unlike the Torat Avigdor who holds that all of the Mishloach Manot have to be according to the halacha). This seems to be supported by the Mishna Brurah 695:22. </ref>
# Anyone who increases in sending Mishloach Manot is praiseworthy. <Ref>S”A 695:4 </ref>
## Some explain that we’re supposed to give gifts in order to increase friendliness and spread kindness and peace among Jews. <ref>Rabbi Shlomo Alkabetz (Manot HaLevi, Ester 9:20, pg 208a) </ref> Others explain that the obligation is meant to supply people with food for the [[Purim]] Sueda especially those who are poor and are embarrassed to ask for money. <Ref> Sh”t Trumat HaDeshen 111. To see more pilpul about these reasons see Sh”t חתם סופר 196, Katav Sofer 141:2, Sh”t Shevet Sofer 23, Sh”t Binyan Tzion 44, Sh”t Afarkasta DeAniya 25, Sh”t Bet Sharim 385. </ref>
==When should it be done?==
# Mishloach Manot should be given during the day of [[purim]] and not the night. <Ref> Darkei Moshe 695:7 quotes Mahari Brin (based on the Rosh Megilah 1:6) who says that there’s only an obligation of Mishloach Manot during the day. The Rama codifies this in 695:4. Mishna Brurah 695:22 writes that only one must be given during the day, however, if one wants to give more Mishloach Manot one may give them at night. Rav Ovadyah in Chazon Ovadyah (pg 140) and Yalkut Yosef 695:4(2) holds like the Rama. </ref>
# It is preferable to give it before eating the [[Seudat Purim]]. <Ref> Rav Shlomo Zalman (Halichot Shlomo 19:9) writes that one shouldn’t eat before fulfilling Mishloach Manot because it is like other mitzvot which one may not eat before fulfilling. Moadim UZmanim 2:186 agrees. However, Chazon Ovadyah (pg 135) writes that the implication of the Rambam and S”A who mention [[Seudat Purim]] before Mishlaoch Manot is that it is permitted to eat before Mishloach Manot. He adds that it is proper to give it before the meal. Tzitz Eliezer 15:32(15), Az Nidbaru 6:65, and Mishna Halachot 6:122, 7:92 agree. </ref>
==What’s called two portions?==
# To fulfill the obligation of Mishloach Manot, one must give two foods. One food which is cut into two pieces is not considered two foods. <Ref>Aruch HaShulchan 695:14, Chazon Ovadyah ([[purim]] pg 125) </ref>
# Two food with two different tastes is considered two different foods. <Ref>Halichot Shlomo 19:12 </ref>
==What type of foods?==
# The food being sent should be cooked or ready to eat, however, some permit even if it’s raw but at least the animal has been slaughtered properly (shechita). <Ref> Maharil, Magan Avrham 795:11, Eliyah Rabba 695:8, Maaseh Rav (Siman 240), Chaye Adam 155:31, and Aruch HaShulchan 695:15 all hold that one must send a food that’s cooked and ready to eat. However, Pri [[Chadash]] 695:4 holds that it’s enough that it’s slaughtered even if it’s raw. Kodeshei David Chassan 695:4, Sh”t Shelat Yacov 61(1), Gefen Poriah (Megilah 7b), Sh”t Shevet Sofer 23, Netsiv in Emek Shelah (Siman 67:9), and Chazon Ovadyah ([[Purim]] pg 118) holds like the Pri [[Chadash]]. Mishna Brurah 695:20 brings both opinions. </ref> Canned food is considered ready to eat and is acceptable. <ref> Moadim UZmanim Volume Siman 186 </ref>
# Preferably, one should send Mishloach Manot that are significant according to the wealth of the giver. <ref>Sh”t Tzitz Eliezer 8:14:4, Chazon Ovadyah (pg 129) </ref>
# If the receiver of the Mishloach Manot is wealthy, it’s proper that the Mishloach Manot be according to his honor. <ref>Chaye Adam (vol 3, 155:31) quotes the Yerushalmi which implies that to fulfill one’s obligation the Mishloach Manot must be according to the honor of the receiver. However, Beiur Halacha (695 s.v. Chayav), Halichot Shlomo (pg 336), and Chazon Ovadyah (pg 129) hold that it’s only preferable. </ref>
# Many say that each food should be something that could serve as a course in a meal. <Ref> Chazon Ovadyah (pg 129-31) learns from [[Megillah]] 7b that one should send enough food that could serve as a meal. Aruch HaShulchan 695:15 writes each food should be significant. Similarly, Rabbi Schachter (3/4/09 “Hilchos [[Purim]]”, min 56-8) said each food should be something that could serve as a course in a meal or one can invite a guest for a meal. </ref>
# If one sends bread it counts as one food and only one other is required. <Ref> Chazon Ovadyah ([[Purim]] pg 128), Kaf HaChaim 695:42 </ref>
# A filled pastry only counts as one food, and another food item is required. <Ref> Chazon Ovadyah ([[Purim]] pg 128) </ref>
## Deli and Sardines can be used for Mishloach Manot. <Ref> Chazon Ovadyah ([[Purim]] pg 118), however, Moadim UZmanim (Rav Moshe Shternbach, vol 2 siman 54) has a doubt regarding deli (or foods that can last more than one day). </ref>
# If one sent food that is kosher but the receiver doesn’t hold of that hechsher, one fulfills the obligation. <ref> Sh”t Kinyan Torah 7:55 writes that one fulfills the obligation even according to the Trumat HaDeshen since he could sell it. Nishmat Avraham 695 quotes Rav Shlomo Zalman who also holds that you fulfill your obligation. Piskei Teshuvot 695:20 writes that if one sends kosher food but the receiver doesn’t eat because of a chumra one fulfills one’s obligation. </ref>
# A drink counts just like a food, but some are strict to give two foods. <Ref> Trumat HaDeshen 111 writes that a drink counts just like a food. Many achronim agree including Magen Avraham 695:11, Mishna Brurah 695:20, Pri [[Chadash]] 695:4 (D”H Katuv BeTrumat), and Aruch HaShulchan 695:14. However, Chazon Ovadyah (pg 124) writes that it’s preferable to give two foods, not including drinks, because of the opinion of Rabbenu Chananel (Megilla 7b). Kovetz Halachot 17:9 says that water or seltzer would not count as one type. </ref>
==Non-foods==
# One doesn’t fulfill the obligation with anything that’s non-food, such as clothing or cigarettes. <Ref> Darkei Moshe 695:7 quotes the Maharil that it’s preferable to send food and not other items. However, the Darkei Moshe also quotes the Sh”t Trumat HaDeshen 111 who writes that one doesn’t fulfill their obligation with anything other than food and drinks. This is also the opinion of the Eliyah Rabba 695:9, Mishna Brurah 695:20, and Chazon Ovadyah ([[Purim]] pg 120) write that only food can be used and not clothing or other things against the Sh”t Halachot Ketonot 163 (quoted by Bear Hetiev 695:9), Nahar Shalom 695:2, and Sh”t Mei Yehuda 86. Similarly, Chazon Ovadyah ([[Purim]] pg 120-3), Sh”t Tzitz Eliezer 9:33, and Sh”t Tirosh VeYitzhar 171:4 write that one doesn’t fulfill their obligation with cigarettes. However, Sh”t Divrei Yisrael (Waltz) 1:223 holds that one fulfills their obligation with cigarettes. See also Sh”t Rivivot Efraim 3:473:2 </ref>
# Some say women who send to other women fulfill their obligation by sending clothes. <Ref> Sh”t Bet Sharim OC 380 since the gifts that women enjoy nowsdays is clothing, one fulfills their obligation by sending clothing. Sh”t Mishneh Halachot 4:91 (D”H VeTzipiti) also supports this idea. However, Chazon Ovadyah ([[Purim]] pg 121), and Sh”t Haychalei Shen (3rd edition, siman 8) argue that in order to fulfill the obligation of sending manot, even for women one must send food and not clothing in order to fulfill one’s obligation. </ref>
# One doesn’t fulfill the obligation by sending money. <Ref> Sh”t Trumat HaDeshen 111 writes that such is implied from the Rambam who mentions money by [[Matanot LeEvyonim]] but not by Mishloach Manot. However, the Sefer Charedim (Siman 713) and Sh”t Halachot Ketanot 2:163 allow sending money. Sh”t Yachava Daat 6:45, Chazon Ovadyah ([[Purim]] pg 120), Maharsham in Daat Torah (Siman 695), Erech HaShulchan (695:2), and Sh”t Shlat Yacov 61 hold like the Trumat HaDeshen. </ref>
# Additionally, one doesn’t fulfill their obligation by sending Chiddushei Torah. <ref> Chazon Ovadyah ([[Purim]] pg 123), Sh”t Mishneh Halachot 4:91 </ref>
# Some say that one may fulfill one’s obligation by sending candies to someone with diabetes or food that the receiver is allergic to, or unhealthy foods to someone on a diet. <Ref>Sh”t Yabia Omer (additions) 9:74, Halichot Shlomo 19:11, Piskei Teshuvot 695:20 </ref>
# One fulfills the mitzvah by sending fruit that grew with Kedushat Shemitta as long as one lets the receiver know that they are Kedushat Shemitta. Similarly, if one received Mishloach Manot from one person, one may return Mishloach Manot to that person with fruit with Kedushat Shemitta. Some say that one should only do so after one already fulfilled the mitzvah with giving one other Mishloach Manot. <Ref>Chazon Ovadyah (pg 154), Yalkut Yosef (HaSheviyit pg 423), Halichot Shlomo (vol 2 19:10) </ref>
# If one sent a slaughtered bird and it turns out to be Taref one needs to send another food in it’s place. <ref>Chazon Ovadyah (pg 150) </ref>
# If one sent Mishloach Manot and it was stolen one should resend the Mishloach Manot. <Ref>Yalkut Yosef (Moadim pg 337, Kitzur S”A 694:4(50)) </ref>

==How the gift is sent==
# Some say that one should give Mishloach Manot through a Shaliach (messenger), while others say that this is unnecessary. <Ref>
* Sh”t Binyan Tzion 44 writes that based on the simple translation of Mishloach, he had a question if one fulfilled Mishloach Manot by giving it directly. He concludes that one fulfills one’s obligation because giving it directly satisfies both reasons (see note 2).
* Teshuvot VeHanhagot 2:346 writes that this seems to be a dispute in the Rishonim. Gemara Megilla 7b says that Abaye and Rabbi Chanina would exchange their meals on [[Purim]]. Rashi Megilla 7b explains that they switched off eating at each other’s Seudot. Bet Yosef 695:4 asks on Rashi how they fulfilled Mishloach Manot. Darkei Moshe 695:7 defends Rashi saying that the word “mishloach” is imprecise and there’s no difference in sending food and providing food for a guest. However, Rambam ([[Megillah]] 2:15) and Ran 3b explain each person sent his meal to his friend and his friend to him in order to fulfill Mishloach Manot, implying it needs to be sent.
* Chazon Ovadyah (pg 143-5) quotes Rav Ezra Attiah, who argues on the Binyan Tzion based on Kiddushin 23b which says that there’s no Shelichut if one couldn’t do it oneself. Rav Ovadyah answers that this only applies when the sender isn’t chayav in that mitzvah; however, all Jews are chayav in Mishloach Manot.
* Mishna Brurah 695:18 quotes the question of the Binyan Tzion. Chatom Sofer on Gittin 22b and Yafeh Lelev 695:19 insist on having a messenger. However, Maadeni Shlomo (pg 121) quoting Chazon Ish, Chazon Ovadyah (pg 143), Sh”t Yehuda Yaaleh OC 207, Eshel Avraham 695, Sh”t Nachalat Binyamin 136, Sh”t Elef Lecha Shlomo OC 383, Sh”t Yad HaLevi OC 118, and Rabbi Sobolofsky (3/8/09 “Mishloach Manos- Fact and Fiction”) hold one doesn’t need a messenger. See also Sh”t Yabia Omer 9:71 who writes that one can rely on a Shaliach to fulfill his mission. </ref>
# One fulfills the obligation by sending the Mishloach Manot through a child or non-Jew. <Ref>Chazon Ovadyah (pg 145-6), Mekor Chaim 694, Chatom Sofer (Gittin 22b) </ref>
# If the person receiving the gift doesn’t want to accept, nonetheless, the giver has fulfilled his obligation. <ref> Rama 695:4 </ref> However, others argue that one hasn’t fulfilled his obligation. <ref> Chatom Sofer 196, Pri [[Chadash]] (quoted by Mishna Brurah 695:23) </ref>
# It’s preferable to give the two portions of Mishloach Manot at once and not one after another. <Ref>Chida in Kikar LeAden (pg 21b) writes that from the פסוק one must send both portions at once. Chazon Ovadyah (pg 131) writes that preferably one should give both portions together. </ref>
# If one gives Mishloach Manot as a gift on the condition that it must be returned one does not fulfill one’s obligation. <ref>Halichot Shlomo 19:13, Chazon Ovadyah (pg 133), Yalkut Yosef (Kitzur S”A 694:4(4) </ref>
# If one gives Mishloach Manot through an institution and one will pay later, one fulfills the mitzvah. <ref>Halichot Shlomo 19:14 </ref>
# If one gave the Mishloach Manot and the receiver didn’t know until after [[purim]], one didn’t fulfill one’s obligation. Therefore, one should ensure that the recipient notices that he received it before sunset. <Ref> Aruch HaShulchan 695:16 writes that if the recipient doesn’t return home during the day and doesn’t know about it, even if his family accepts it for him, the giver doesn’t fulfill his obligation. Yalkut Yosef 695:4(28) agrees. 3. Moadei Yeshurun ([[Purim]] pg 59) quoting Rav Moshe disagrees with the Aruch HaShulchan. See, also, Adar VePurim (pg 158) who quotes Rav Moshe Feinstein as saying that if a woman accepted Mishloach Manot on behalf of her husband, even if he didn’t know about it on [[purim]], nonetheless, the giver fulfills his obligation. </ref>

==Who is obligated?==
# Women are obligated to fulfill Mishloach Manot. <Ref> Rama 695:4 writes that women are obligated in Mishloach Manot against the Pri [[Chadash]] (end of 695). The Pri Megadim (695 A”A 14), Aruch HaShulchan 695:18, Kitzur Shulchan Aruch 142:4, Ben Ish Chai (Parshat Titsaveh #17), Chaye Adam (Vol 3 155:33), Kaf HaChaim 695:53, Mishna Brurah 695:25, and Chazon Ovadyah (pg 140) all hold like the Rama. </ref> However, if she’s married she may fulfill her obligation if her husband sends more than one. <Ref> Magan Avraham 695:14 writes some women rely on their husband to send Mishloach Manot for them however he concludes that women should be strict and fulfill the mitzvah themselves. The Magan Avraham is quoted by the achronim including Chaye Adam (Moadim 155:33), Kitzur S”A 142:4, Mishna Brurah 695:25 </ref>
# If partners or a community send Mishloach Manot together, some say that each partner must contribute the value of 2 portions, whereas others hold that even if altogether the Mishloach Manot is complete, each person fulfilled their obligation. <ref> Halichot Baytah 24:25 (also quoted in Halichot Shlomo 19:15 and 19:17 pg 337-8) in name of Rav Shlomo Auerbach writes that a women can fulfill her obligation by a joint gift with her husband to someone else if there’s a contribution of 2 Manot per person, whereas Chazon Ovadyah (pg 137-8) writes that it’s sufficient if altogether there’s a proper Mishloach Manot. </ref>
# If a Mishloach Manot is addressed to a group of people such as a family one should make sure that there’s 2 separate foods per person of the group. <Ref>Halichot Shlomo 19:15 </ref>
# A Yeshiva student who receives a portion of food in the cafeteria can fulfill Mishloach Manot by giving it to a friend. <Ref>Halichot Shlomo 19:16 </ref>
# Children who have reached the age of [[chinuch]], should be taught to give Mishloach Manot <ref> Pri Megadim 695:14 </ref>

==To whom is the gift sent?==
# Some say that one doesn’t fulfill the obligation if someone who celebrate [[purim]] of the 14th sends Mishloach Manot to someone celebrating on the 15th and visa versa. <Ref> Moadim UZmanim (vol 2 siman 186) </ref>
# Some poskim say that one shouldn't send mishloach manot to a child who isn't at the age of bar mitzvah. <ref> Ben Ish Chai Parashat Tetzaveh Halacha 16 and Kaf Hachaim 694:12. Aruch HaShulchan 695 on the other hand permits it </ref>

==Challah==
# If one kneads the amount of dough to take [[Challah]] even if one plans on separating the dough as long as one isn’t concerned about the pieces touching one another, one should remove [[Challah]] without a Bracha. <Ref>Halichot Shlomo 19:18 </ref>
# If one receives a lot of baked goods and put them together in a basket or in the refrigerator one doesn’t have to take [[Challah]] as it’s considered as if they have combined. <Ref>Halichot Shlomo 19:19 </ref>

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

Four Parshiot

2014-03-09T21:26:45Z

RobertZ: /* Calenders of Adar */

==Introduction==
# In the [[month of Adar]] there are 4 Parshiot that are read after the weekly פרשה each [[Shabbat]]. The maftir on the first [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Shekalim. The maftir on the second [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Zachor. The maftir on the third [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Parah. The maftir on the four [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat HaChodesh. <Ref>S”A 685:1, Mishna Brurah 685:1. Although most poskim hold that the obligation for shkalim and hachodesh are midirabanan there is the opinion of the Elya Rabba 685 in the name of the Rashba [[Brachot]] 13a who maintains that all 4 Parshiyot are biblical obligations </ref>
# Parshat Shekalim is to remember the mitzvah to donate half-shkalim in the time of the Bet HaMikdash. Parshat Zachor is to remember the mitzvah of detstroying Amalek in proximity to the story of [[purim]]. Parshat Parah is in commemoration of the parah adumah done before the inauguration of Mishkan and serves as a [[prayer]] to be purified by Hashem. Parshat HaChodesh is to sanctify the new moon of Nissan (which is the beginning of the year in some respects) even though isn’t the primary sanctification of the moon. <Ref>Mishna Brurah 685:1 </ref>
# If one missed reading the פרשה of the week there’s no make up. <Ref>Mishna Brurah 685:2 </ref>
==Calenders of Adar==
Here are the four possible permutations of how Adar could turn out on the calendar.
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td>
Sunday
</td>
<td>
Monday
</td>
<td>
Tuesday
</td>
<td>
Wednesday
</td>
<td>
Thursday
</td>
<td>
Friday
</td>
<td>
Saturday
</td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td>1 [[Rosh Chodesh]], Shekalim
</td>
</tr><tr>
<td>
2
</td>
<td>
3
</td>
<td>
4
</td>
<td>
5
</td>
<td>
6
</td>
<td>
7
</td>
<td>
8 Zachor
</td>
</tr><tr>
<td>
9
</td>
<td>
10
</td>
<td>
11
</td>
<td>
12
</td>
<td>
13
</td>
<td>
14
</td>
<td>
15
</td>
</tr><tr>
<td>
16
</td>
<td>
17
</td>
<td>
18
</td>
<td>
19
</td>
<td>
20
</td>
<td>
21
</td>
<td>
22 Parah
</td>
</tr><tr>
<td>
23
</td>
<td>
24
</td>
<td>
25
</td>
<td>
26
</td>
<td>
27
</td>
<td>28</td> <td>29 HaChodesh</td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
</tr><tr>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 Zachor </td>
</tr><tr>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
</tr><tr>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 Parah </td>
</tr><tr>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 HaChodesh </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
</tr><tr>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 Zachor </td>
</tr><tr>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 Parah </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 HaChodesh </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
</tr><tr>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 Zachor </td>
</tr><tr>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 Parah </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 HaChodesh </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>
<ref> S"A 586:1-6 </ref>

==Parashat Shekalim==
On the [[Shabbat]] before [[Rosh Chodesh]] Adar (Adar Bet in a Leap Year) we read the beginning of Parashat Ki Tisa for maftir because in the times of the Beit Hamikdash they would announce the obligation of machatzit hashekel. <ref> Yalkut Yosef Moadim page 256 from Gemara Megilla 13b and 19a. see also Yerushalmi Megilla 1:5 where a connection is drawn between the half shekel and [[Purim]]. </ref>
# For haftara we read vayichrot yehoyada, Melachim Bet Chapter 12, because there is discussion about the collection of shkalim. <ref> Tur and S"A 685:5, gemara Megilla 29b, Chazon Ovadia [[Purim]] page 1, Yalkut Yosef Moadim page 256. </ref>
# In places where they have the custom to allow a child to go up to the torah for maftir of shkalim or hachodesh, one need not stop them because they have on whom to rely as long as the child knows who he is blessing and he is at least 6 years old. <ref> Yalkut Yosef Moadim page 271, Birkei Yosef 284:2, Petach Hadvir 282:11. Sh"t Rivash 25 though says not to allow a child to go up for the aliya. </ref>
# If the congregation forgot to read Parashat Shkalim and instead read the regular maftir, as long as it is still during the morning, even if they didn't remember until after [[Mussaf]] they should take out the torah and read Parashat Shkalim and say the [[berachot]] before and after. <ref> Sh"t Ginat Vradim Klal 1:35-36,Sh"t Perach Shoshan Klal 1:8, Sh"t Mishpatei Uziel OC 15 </ref> The haftara should be read without the [[berachot]]. <ref> Yalkut Yosef Moadim page 268, Chazon Ovadia [[Purim]] page 21 </ref>
==Parshat Zachor==
# Hearing Parshat Zachor is a biblical mitzvah. <ref>S”A 685:7, Terumat Hadeshen 108, Rambam in Sefer Hamitzvot Mitzva 189, Smag Mitzva 116 and Smak Mitzva 147. Chazon Ovadia [[Purim]] page 11 explains that although it is from the torah not blessing is recited because Hashem isn't pleased with the downfall of the wicked. </ref> It is read the week before [[Purim]]. <ref> Yalkut Yosef Moadim page 258. Rashi Megilla 29a explains that this is because we want to read about amalek right before we read about Haman. </ref>
# The mitzvah is to express this commemoration verbally and so the reader and those listening should intent to fulfill the obligation. <ref>Mishna Brurah 685:14 </ref>
# If one can’t make it to hear Parshat Zachor in a [[minyan]] one should read it with the Trup from a Sefer. <ref>Rama 685:7 </ref>
# Some say that the word Zecher (with Segol) and some say Zaycher (with Tzeyreh) and so it’s proper to read it twice. <Ref>Mishna Brurah 685:18 </ref> Some say that one should read the entire פסוק twice <ref> Moadim UZmanim (vol 2, siman 167), Piskei Teshuvot 685:9 </ref> while others say it’s enough to read the words Zecher Amalek or Timcheh Et Zecher Amalek a second time. <Ref>Kesot HaShulchan 88:22 in the notes, Kitzur S”A 88:22, Piskei Teshuvot 685:9, Sh”t Igrot Moshe 8:20:32 (pg 67). Piskei Shemuot (pg 40) quotes Rav Shlomo Zalman as saying that either minhag is acceptable. Piskei Shemuot (39-40) quotes Rav Chaim Kanievsky as saying it’s enough to repeat a few words. </ref>
# When reading the פרשה of Zachor in Ki Tetse during the year the minhag is to read it Zaycher (with Tzeyreh). <Ref>Piskei Teshuvot 685:9 </ref>
# An Ashkenazi shouldn’t hear Parshat Zachor from a Sephardic Baal Koreh and a Sephardi shouldn’t hear the Parshat Zachor from an Ashkenazic Baal Koreh. <Ref>Piskei Teshuvot 685:10, Sh"t Binyan Shlomo 54, Piskei Shemuot quoting Rav Shlomo Zalman and Rav Elyashiv </ref> and some say that this is only preferable but after the fact one has fulfilled one’s obligation. <ref> Rav Nassim Karlitz quoted in Piskei Shemuot (pg 41). Yalkut Yosef ([[Kriyat HaTorah]] pg 111 and Moadim pg 260) and Sh”t Yabia Omer 6:11 write that it’s proper for a Sephardi to hear it from a Sephardi. </ref>
# Some say that one should hear the same dialect of Hebrew one speaks and the minhag is to be concerned for this. <Ref>Piskei Teshuvot 685:10. Piskei Shemuot (pg 41) quotes Rav Shlomo Zalman saying that it’s not kavod tzibbur to read parshat zachor several times in different dialects. </ref>
# It’s important that one understands the general point and one fulfills one’s obligation even if one doesn’t understand every word. <Ref>Rav Elyashiv quoted in Piskei Shemuot (pg 34) </ref>
# Some say that if one misses one word one has not fulfilled one’s obligation <ref>Piskei Teshuvot 685:10, Mikrei Kodesh [[Purim]] Siman 7 </ref> while others hold that as long as one heard the main point of destroying amalek one has fulfilled one’s obligation. <ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:2)</ref>
# Some say that the congregation should read along as the Baal Koreh reads Parshat Zachor, while others argue that one should listen quietly and such is the widespread minhag. <Ref>Sh”t Minchat Elazar 2:1 says that everyone should read it along with the Baal Koreh, while Sh”t Yechave Daat 3:53 (as well as Yalkut Yosef Moadim page 259 Meor Yisrael on Megilla 18a, and CHazon Ovadia [[Purim]] page 4) and Sh”t Meishiv Dvar OC 47 hold that everyone should listen quietly. Piskei Teshuvot 685:7 writes that the minhag is like the second opinion. </ref>
# If afterwards it’s found out that the Sefer Torah used for Parshat Zachor was pasul one doesn’t have to reread it. <ref>Halichot Shlomo (Moadim vol 2, 18:4) </ref>
# Someone who has already fulfilled his obligation can still read Zachor again for a different tzibbur. <ref> Chazon Ovadia [[Purim]] page 5. </ref>
===Women===
# There are many different views as to whether women are obligated to hear parashat zachor in shul or not. <ref> The Sefer Hachinuch Mitzvah 603 posits that since the mitzva of zachor is related to the mitzva to destroy amalek, the mitzva is limited to men who go to war and will fight Amalek. Thus, Torat Chessed 1:37, Arugot Habosem 205, and Divrei Chaim 2:14 accept a minhag of women not to go to shul to hear Parshat Zachor. Rav Moshe Feinstein (quoted in Kovietz Halachos, page 13) agrees. On the other hand, the Binyan Tziyon 2:8, however, quotes Rav Nosson Adler as having held that women are obligated to hear Parshat Zachor. The Yeshuot Malko OC 50, Maharil Diskin (Kuntres Acharon) 5:101, Minchat Elazar 2:1-5, and Chazon Nachum 85 agree. Nitei Gavriel ([[Purim]] p. 154) writes that the current minhag is women do go to shul to hear Parshat Zachor. See Sh”t Yechave Daat 1:84. </ref>
# Some poskim writes that a woman may fulfill her obligation of listening to Parshat Zachor by reading it from a Chumash. <ref>Nitei Gavriel ([[Purim]] p. 154)</ref>
# Some poskim permit taking out a sefer torah special for the women to fulfill their obligation but without a beracha. <ref> Yalkut Yosef Kriat Hatorah page 136, Chazon Ovadia [[Purim]] page 9, Minchat Yitzchak 9:68. See however, Mikraei Kodesh ([[Purim]], 5), Rav Moshe Feinstein quoted in Moadei Yeshurun on [[Purim]] page 47, Kovetz Halachot page 15, Kinyan Torah 7:53, Shraga hameir 6:116, and Rav Elyashiv quoted in Halichot Bat Yisrael page 296 who say that there should be a [[minyan]] of men for the reading. </ref>
===Children===
# Children who reached the age of [[Chinuch]] should be brought to shul in order to hear Parshat Zachor. <ref>Nitei Gavriel ([[Purim]] p. 156)</ref>

==Parshat Parah==
# Some say Parshat Parah is a biblical mitzvah and some it’s a rabbinic mitzvah. <ref>S”A 685:7, Mishna Brurah 685:14 </ref>

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

Four Parshiot

2014-03-09T20:06:21Z

RobertZ:

==Introduction==
# In the [[month of Adar]] there are 4 Parshiot that are read after the weekly פרשה each [[Shabbat]]. The maftir on the first [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Shekalim. The maftir on the second [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Zachor. The maftir on the third [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Parah. The maftir on the four [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat HaChodesh. <Ref>S”A 685:1, Mishna Brurah 685:1. Although most poskim hold that the obligation for shkalim and hachodesh are midirabanan there is the opinion of the Elya Rabba 685 in the name of the Rashba [[Brachot]] 13a who maintains that all 4 Parshiyot are biblical obligations </ref>
# Parshat Shekalim is to remember the mitzvah to donate half-shkalim in the time of the Bet HaMikdash. Parshat Zachor is to remember the mitzvah of detstroying Amalek in proximity to the story of [[purim]]. Parshat Parah is in commemoration of the parah adumah done before the inauguration of Mishkan and serves as a [[prayer]] to be purified by Hashem. Parshat HaChodesh is to sanctify the new moon of Nissan (which is the beginning of the year in some respects) even though isn’t the primary sanctification of the moon. <Ref>Mishna Brurah 685:1 </ref>
# If one missed reading the פרשה of the week there’s no make up. <Ref>Mishna Brurah 685:2 </ref>
==Calenders of Adar==
Here are the four possible permutations of how Adar could turn out on the calendar.
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td>
Sunday
</td>
<td>
Monday
</td>
<td>
Tuesday
</td>
<td>
Wednesday
</td>
<td>
Thursday
</td>
<td>
Friday
</td>
<td>
Saturday
</td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td>1 [[Rosh Chodesh]], Shekalim
</td>
</tr><tr>
<td>
2
</td>
<td>
3
</td>
<td>
4
</td>
<td>
5
</td>
<td>
6
</td>
<td>
7
</td>
<td>
8 Zachor
</td>
</tr><tr>
<td>
9
</td>
<td>
10
</td>
<td>
11
</td>
<td>
12
</td>
<td>
13
</td>
<td>
14
</td>
<td>
15
</td>
</tr><tr>
<td>
16
</td>
<td>
17
</td>
<td>
18
</td>
<td>
19
</td>
<td>
20
</td>
<td>
21
</td>
<td>
22 Parah
</td>
</tr><tr>
<td>
23
</td>
<td>
24
</td>
<td>
25
</td>
<td>
26
</td>
<td>
27
</td>
<td>28</td> <td>29 HaChodesh</td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
</tr><tr>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 Zachor </td>
</tr><tr>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
</tr><tr>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 Parah </td>
</tr><tr>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 HaChodesh </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> 3 </td>
<td> 4 </td>
</tr><tr>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 Zachor </td>
</tr><tr>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 Parah </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 HaChodesh </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
</tr><tr>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 Zachor </td>
</tr><tr>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 Parah </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 HaChodesh </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>
<ref> S"A 586:1-6 </ref>
==Parashat Shekalim==
On the [[Shabbat]] before [[Rosh Chodesh]] Adar (Adar Bet in a Leap Year) we read the beginning of Parashat Ki Tisa for maftir because in the times of the Beit Hamikdash they would announce the obligation of machatzit hashekel. <ref> Yalkut Yosef Moadim page 256 from Gemara Megilla 13b and 19a. see also Yerushalmi Megilla 1:5 where a connection is drawn between the half shekel and [[Purim]]. </ref>
# For haftara we read vayichrot yehoyada, Melachim Bet Chapter 12, because there is discussion about the collection of shkalim. <ref> Tur and S"A 685:5, gemara Megilla 29b, Chazon Ovadia [[Purim]] page 1, Yalkut Yosef Moadim page 256. </ref>
# In places where they have the custom to allow a child to go up to the torah for maftir of shkalim or hachodesh, one need not stop them because they have on whom to rely as long as the child knows who he is blessing and he is at least 6 years old. <ref> Yalkut Yosef Moadim page 271, Birkei Yosef 284:2, Petach Hadvir 282:11. Sh"t Rivash 25 though says not to allow a child to go up for the aliya. </ref>
# If the congregation forgot to read Parashat Shkalim and instead read the regular maftir, as long as it is still during the morning, even if they didn't remember until after [[Mussaf]] they should take out the torah and read Parashat Shkalim and say the [[berachot]] before and after. <ref> Sh"t Ginat Vradim Klal 1:35-36,Sh"t Perach Shoshan Klal 1:8, Sh"t Mishpatei Uziel OC 15 </ref> The haftara should be read without the [[berachot]]. <ref> Yalkut Yosef Moadim page 268, Chazon Ovadia [[Purim]] page 21 </ref>
==Parshat Zachor==
# Hearing Parshat Zachor is a biblical mitzvah. <ref>S”A 685:7, Terumat Hadeshen 108, Rambam in Sefer Hamitzvot Mitzva 189, Smag Mitzva 116 and Smak Mitzva 147. Chazon Ovadia [[Purim]] page 11 explains that although it is from the torah not blessing is recited because Hashem isn't pleased with the downfall of the wicked. </ref> It is read the week before [[Purim]]. <ref> Yalkut Yosef Moadim page 258. Rashi Megilla 29a explains that this is because we want to read about amalek right before we read about Haman. </ref>
# The mitzvah is to express this commemoration verbally and so the reader and those listening should intent to fulfill the obligation. <ref>Mishna Brurah 685:14 </ref>
# If one can’t make it to hear Parshat Zachor in a [[minyan]] one should read it with the Trup from a Sefer. <ref>Rama 685:7 </ref>
# Some say that the word Zecher (with Segol) and some say Zaycher (with Tzeyreh) and so it’s proper to read it twice. <Ref>Mishna Brurah 685:18 </ref> Some say that one should read the entire פסוק twice <ref> Moadim UZmanim (vol 2, siman 167), Piskei Teshuvot 685:9 </ref> while others say it’s enough to read the words Zecher Amalek or Timcheh Et Zecher Amalek a second time. <Ref>Kesot HaShulchan 88:22 in the notes, Kitzur S”A 88:22, Piskei Teshuvot 685:9, Sh”t Igrot Moshe 8:20:32 (pg 67). Piskei Shemuot (pg 40) quotes Rav Shlomo Zalman as saying that either minhag is acceptable. Piskei Shemuot (39-40) quotes Rav Chaim Kanievsky as saying it’s enough to repeat a few words. </ref>
# When reading the פרשה of Zachor in Ki Tetse during the year the minhag is to read it Zaycher (with Tzeyreh). <Ref>Piskei Teshuvot 685:9 </ref>
# An Ashkenazi shouldn’t hear Parshat Zachor from a Sephardic Baal Koreh and a Sephardi shouldn’t hear the Parshat Zachor from an Ashkenazic Baal Koreh. <Ref>Piskei Teshuvot 685:10, Sh"t Binyan Shlomo 54, Piskei Shemuot quoting Rav Shlomo Zalman and Rav Elyashiv </ref> and some say that this is only preferable but after the fact one has fulfilled one’s obligation. <ref> Rav Nassim Karlitz quoted in Piskei Shemuot (pg 41). Yalkut Yosef ([[Kriyat HaTorah]] pg 111 and Moadim pg 260) and Sh”t Yabia Omer 6:11 write that it’s proper for a Sephardi to hear it from a Sephardi. </ref>
# Some say that one should hear the same dialect of Hebrew one speaks and the minhag is to be concerned for this. <Ref>Piskei Teshuvot 685:10. Piskei Shemuot (pg 41) quotes Rav Shlomo Zalman saying that it’s not kavod tzibbur to read parshat zachor several times in different dialects. </ref>
# It’s important that one understands the general point and one fulfills one’s obligation even if one doesn’t understand every word. <Ref>Rav Elyashiv quoted in Piskei Shemuot (pg 34) </ref>
# Some say that if one misses one word one has not fulfilled one’s obligation <ref>Piskei Teshuvot 685:10, Mikrei Kodesh [[Purim]] Siman 7 </ref> while others hold that as long as one heard the main point of destroying amalek one has fulfilled one’s obligation. <ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:2)</ref>
# Some say that the congregation should read along as the Baal Koreh reads Parshat Zachor, while others argue that one should listen quietly and such is the widespread minhag. <Ref>Sh”t Minchat Elazar 2:1 says that everyone should read it along with the Baal Koreh, while Sh”t Yechave Daat 3:53 (as well as Yalkut Yosef Moadim page 259 Meor Yisrael on Megilla 18a, and CHazon Ovadia [[Purim]] page 4) and Sh”t Meishiv Dvar OC 47 hold that everyone should listen quietly. Piskei Teshuvot 685:7 writes that the minhag is like the second opinion. </ref>
# If afterwards it’s found out that the Sefer Torah used for Parshat Zachor was pasul one doesn’t have to reread it. <ref>Halichot Shlomo (Moadim vol 2, 18:4) </ref>
# Someone who has already fulfilled his obligation can still read Zachor again for a different tzibbur. <ref> Chazon Ovadia [[Purim]] page 5. </ref>
===Women===
# There are many different views as to whether women are obligated to hear parashat zachor in shul or not. <ref> The Sefer Hachinuch Mitzvah 603 posits that since the mitzva of zachor is related to the mitzva to destroy amalek, the mitzva is limited to men who go to war and will fight Amalek. Thus, Torat Chessed 1:37, Arugot Habosem 205, and Divrei Chaim 2:14 accept a minhag of women not to go to shul to hear Parshat Zachor. Rav Moshe Feinstein (quoted in Kovietz Halachos, page 13) agrees. On the other hand, the Binyan Tziyon 2:8, however, quotes Rav Nosson Adler as having held that women are obligated to hear Parshat Zachor. The Yeshuot Malko OC 50, Maharil Diskin (Kuntres Acharon) 5:101, Minchat Elazar 2:1-5, and Chazon Nachum 85 agree. Nitei Gavriel ([[Purim]] p. 154) writes that the current minhag is women do go to shul to hear Parshat Zachor. See Sh”t Yechave Daat 1:84. </ref>
# Some poskim writes that a woman may fulfill her obligation of listening to Parshat Zachor by reading it from a Chumash. <ref>Nitei Gavriel ([[Purim]] p. 154)</ref>
# Some poskim permit taking out a sefer torah special for the women to fulfill their obligation but without a beracha. <ref> Yalkut Yosef Kriat Hatorah page 136, Chazon Ovadia [[Purim]] page 9, Minchat Yitzchak 9:68. See however, Mikraei Kodesh ([[Purim]], 5), Rav Moshe Feinstein quoted in Moadei Yeshurun on [[Purim]] page 47, Kovetz Halachot page 15, Kinyan Torah 7:53, Shraga hameir 6:116, and Rav Elyashiv quoted in Halichot Bat Yisrael page 296 who say that there should be a [[minyan]] of men for the reading. </ref>
===Children===
# Children who reached the age of [[Chinuch]] should be brought to shul in order to hear Parshat Zachor. <ref>Nitei Gavriel ([[Purim]] p. 156)</ref>

==Parshat Parah==
# Some say Parshat Parah is a biblical mitzvah and some it’s a rabbinic mitzvah. <ref>S”A 685:7, Mishna Brurah 685:14 </ref>

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

Purim Katan

2014-03-09T19:14:01Z

RobertZ: /* Purim Katan */

==Purim Katan==
# In a leap year, the 14th and 15th of Adar II is celebrated as [[Purim]]<ref> Megilah 6b brings a dispute about which Adar to celebrate [[Purim]]. The Rambam (Megilah 1:12), Tur and S”A 697:1 rule that [[Purim]] is celebrated in the second Adar. </ref>, while the 14th and 15th of Adar I are [[Purim]] Katan. One can't say [[Tachanun]]<ref> Maharil (Beginning of Hilchot [[Purim]]) writes that minhag Magensa was to say [[Tachanun]] on [[Purim]] Katan. However, Sh”t Tashbetz 2:2248 writes that we don’t say [[Tachanun]] on [[Purim]] Katan. This is also the opinion of S”A 697:1. </ref>. fast, or eulogize on [[Purim]] Katan. <Ref> Rosh (Megilah 1:7) says that nowadays fasting and eulogies is permitted on [[Purim]] Katan. Sh”T Maharam (Prague 643), Tashbetz 178, Sefer HaParnes 269, Hagahot Maimon (Megilah 2:Shin), Agudah (Megilah 1:6), and Tur 697 hold like the Rosh. However, Rambam (Megilah 2:13) implies that even nowadays one can’t fast or eulogize on [[Purim]] Katan. Smag (Asin MeDivrei Sofrim 4), Rabbenu Yerucham 10:1 in name of the Rif, Tosfot (6b s.v. VeRabbi Eliezer), Ran (6b s.v. Elah), Meiri 6b, Shibolei Leket 203, Or Zaruh 2:371, and S”A 697:1 rule like Rambam. </ref>
# All agree one may eulogize a Talmud Chacham at the Levaya on [[Purim]] Katan<Ref> Torat HaMoadim adds that a Talmud Chacham during the levaya is permitted as it’s even permitted on [[Chanukah]] and [[Purim]] (S”A Y”D 401:5). </ref>
# There is no [[Tachanun]] on the [[Mincha]] the day before [[Purim]] Katan. <ref> Mishna Brurah 131:33 </ref>
# One doesn’t say Al HaNissim on [[Purim]] Katan but if one did say it, one doesn’t have to repeat. <Ref>Mishna Brurah 697:1 </ref>
# Some say to increase festivity and to increase in a meal on [[Purim]] Katan. <Ref>Tosfot Megilah 6b s.v. VeRabbi Eliezer says that the Minhag was to increase festivity and to have a meal on [[Purim]] Katan but disagrees with it based on the Gemara. Ran 6b, Smak 148:2, Hagahot Maimon (Megilah 2:Shin), Rabbenu Peretz (Hagahot Tashbetz 178) bring the Minhag only on the 14th of the first Adar. Bet Yosef 679 writes that nowadays the minhag isn’t to have a meal on [[Purim]] Katan, while, Rama concludes it’s preferable to have a increase a little in a meal to satisfy all opinions. Mishna Brurah 697:5 writes that one should preferably have a small feast which should be in order to give respect to the miracle of [[purim]]. </ref>
# It’s permitted to work on [[Purim]] Katan. <Ref> Rabbenu David Avudraham ([[Purim]] pg 208) forbids work on [[Purim]] Katan, while Smak 148:2 and Hagahot Maimon (Megilah 2:Shin) permit. Most Achronim rule leniently including Torat HaMoadim 1:8. </ref>

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

Purim Katan

2014-03-09T19:12:11Z

RobertZ: /* Purim Katan */

==Purim Katan==
# In a leap year, the 14th and 15th of Adar II is celebrated as [[Purim]], <ref> Megilah 6b brings a dispute about which Adar to celebrate [[Purim]]. The Rambam (Megilah 1:12), Tur and S”A 697:1 rule that [[Purim]] is celebrated in the second Adar. </ref> while, the 14th and 15th of Adar I are [[Purim]] Katan. One can't say [[Tachanun]]<ref> Maharil (Beginning of Hilchot [[Purim]]) writes that minhag Magensa was to say [[Tachanun]] on [[Purim]] Katan. However, Sh”t Tashbetz 2:2248 writes that we don’t say [[Tachanun]] on [[Purim]] Katan. This is also the opinion of S”A 697:1. </ref>. fast, or eulogize on [[Purim]] Katan. <Ref> Rosh (Megilah 1:7) says that nowadays fasting and eulogies is permitted on [[Purim]] Katan. Sh”T Maharam (Prague 643), Tashbetz 178, Sefer HaParnes 269, Hagahot Maimon (Megilah 2:Shin), Agudah (Megilah 1:6), and Tur 697 hold like the Rosh. However, Rambam (Megilah 2:13) implies that even nowadays one can’t fast or eulogize on [[Purim]] Katan. Smag (Asin MeDivrei Sofrim 4), Rabbenu Yerucham 10:1 in name of the Rif, Tosfot (6b s.v. VeRabbi Eliezer), Ran (6b s.v. Elah), Meiri 6b, Shibolei Leket 203, Or Zaruh 2:371, and S”A 697:1 rule like Rambam. </ref>
# All agree one may eulogize a Talmud Chacham at the Levaya on [[Purim]] Katan<Ref> Torat HaMoadim adds that a Talmud Chacham during the levaya is permitted as it’s even permitted on [[Chanukah]] and [[Purim]] (S”A Y”D 401:5). </ref>
# There's no [[Tachanun]] on the [[Mincha]] the day before [[Purim]] Katan. <ref> Mishna Brurah 131:33 </ref>
# On both days of [[Purim]] Katan there’s no [[Tachanun]]. <Ref>Mishna Brurah 697:2 </ref> Some say that it’s forbidden to fast or give eulogies and that is the minhag. <Ref> S”A 697 </ref>
# One doesn’t say Al HaNissim on [[Purim]] Katan but if one did say it, one doesn’t have to repeat. <Ref>Mishna Brurah 697:1 </ref>
# Some say to increase festivity and to increase in a meal on [[Purim]] Katan. <Ref>Tosfot Megilah 6b s.v. VeRabbi Eliezer says that the Minhag was to increase festivity and to have a meal on [[Purim]] Katan but disagrees with it based on the Gemara. Ran 6b, Smak 148:2, Hagahot Maimon (Megilah 2:Shin), Rabbenu Peretz (Hagahot Tashbetz 178) bring the Minhag only on the 14th of the first Adar. Bet Yosef 679 writes that nowadays the minhag isn’t to have a meal on [[Purim]] Katan, while, Rama concludes it’s preferable to have a increase a little in a meal to satisfy all opinions. Mishna Brurah 697:5 writes that one should preferably have a small feast which should be in order to give respect to the miracle of [[purim]]. </ref>
# It’s permitted to work on [[Purim]] Katan. <Ref> Rabbenu David Avudraham ([[Purim]] pg 208) forbids work on [[Purim]] Katan, while Smak 148:2 and Hagahot Maimon (Megilah 2:Shin) permit. Most Achronim rule leniently including Torat HaMoadim 1:8. </ref>

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

Purim Katan

2014-03-09T19:10:13Z

RobertZ: /* Purim Katan */

==Purim Katan==
# In a leap year, the 14th and 15th of Adar II is celebrated as [[Purim]], <ref> Megilah 6b brings a dispute about which Adar to celebrate [[Purim]]. The Rambam (Megilah 1:12), Tur and S”A 697:1 rule that [[Purim]] is celebrated in the second Adar. </ref> while, the 14th and 15th of Adar I are [[Purim]] Katan. One can't say [[Tachanun]]<ref> Maharil (Beginning of Hilchot [[Purim]]) writes that minhag Magensa was to say [[Tachanun]] on [[Purim]] Katan. However, Sh”t Tashbetz 2:2248 writes that we don’t say [[Tachanun]] on [[Purim]] Katan. This is also the opinion of S”A 697:1. </ref>. fast, or eulogize on [[Purim]] Katan. <Ref> Rosh (Megilah 1:7) says that nowadays fasting and eulogies is permitted on [[Purim]] Katan. Sh”T Maharam (Prague 643), Tashbetz 178, Sefer HaParnes 269, Hagahot Maimon (Megilah 2:Shin), Agudah (Megilah 1:6), and Tur 697 hold like the Rosh. However, Rambam (Megilah 2:13) implies that even nowadays one can’t fast or eulogize on [[Purim]] Katan. Smag (Asin MeDivrei Sofrim 4), Rabbenu Yerucham 10:1 in name of the Rif, Tosfot (6b s.v. VeRabbi Eliezer), Ran (6b s.v. Elah), Meiri 6b, Shibolei Leket 203, Or Zaruh 2:371, and S”A 697:1 rule like Rambam. </ref> All agree one may eulogize a Talmud Chacham at the Levaya.<Ref> Torat HaMoadim adds that a Talmud Chacham during the levaya is permitted as it’s even permitted on [[Chanukah]] and [[Purim]] (S”A Y”D 401:5). </ref>

# There's no [[Tachanun]] on the [[Mincha]] the day before [[Purim]] Katan. <ref> Mishna Brurah 131:33 </ref>
# On both days of [[Purim]] Katan there’s no [[Tachanun]]. <Ref>Mishna Brurah 697:2 </ref> Some say that it’s forbidden to fast or give eulogies and that is the minhag. <Ref> S”A 697 </ref>
# One doesn’t say Al HaNissim on [[Purim]] Katan but if one did say it, one doesn’t have to repeat. <Ref>Mishna Brurah 697:1 </ref>
# Some say to increase festivity and to increase in a meal on [[Purim]] Katan. <Ref>Tosfot Megilah 6b s.v. VeRabbi Eliezer says that the Minhag was to increase festivity and to have a meal on [[Purim]] Katan but disagrees with it based on the Gemara. Ran 6b, Smak 148:2, Hagahot Maimon (Megilah 2:Shin), Rabbenu Peretz (Hagahot Tashbetz 178) bring the Minhag only on the 14th of the first Adar. Bet Yosef 679 writes that nowadays the minhag isn’t to have a meal on [[Purim]] Katan, while, Rama concludes it’s preferable to have a increase a little in a meal to satisfy all opinions. Mishna Brurah 697:5 writes that one should preferably have a small feast which should be in order to give respect to the miracle of [[purim]]. </ref>
# It’s permitted to work on [[Purim]] Katan. <Ref> Rabbenu David Avudraham ([[Purim]] pg 208) forbids work on [[Purim]] Katan, while Smak 148:2 and Hagahot Maimon (Megilah 2:Shin) permit. Most Achronim rule leniently including Torat HaMoadim 1:8. </ref>

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

Purim Katan

2014-03-09T19:08:48Z

RobertZ: /* Purim Katan */

==Purim Katan==
# In a leap year, the 14th and 15th of Adar II is celebrated as [[Purim]], <ref> Megilah 6b brings a dispute about which Adar to celebrate [[Purim]]. The Rambam (Megilah 1:12), Tur and S”A 697:1 rule that [[Purim]] is celebrated in the second Adar. </ref> while, the 14th and 15th of Adar I are [[Purim]] Katan. One doesn't say [[Tachanun]] or fast on [[Purim]] Katan, <ref> Maharil (Beginning of Hilchot [[Purim]]) writes that minhag Magensa was to say [[Tachanun]] on [[Purim]] Katan. However, Sh”t Tashbetz 2:2248 writes that we don’t say [[Tachanun]] on [[Purim]] Katan. This is also the opinion of S”A 697:1. </ref>. It is a disupte about whether one can make eulogies on [[Purim]] Katan. <Ref> Rosh (Megilah 1:7) says that nowadays fasting and eulogies is permitted on [[Purim]] Katan. Sh”T Maharam (Prague 643), Tashbetz 178, Sefer HaParnes 269, Hagahot Maimon (Megilah 2:Shin), Agudah (Megilah 1:6), and Tur 697 hold like the Rosh. However, Rambam (Megilah 2:13) implies that even nowadays one can’t fast or eulogize on [[Purim]] Katan. Smag (Asin MeDivrei Sofrim 4), Rabbenu Yerucham 10:1 in name of the Rif, Tosfot (6b s.v. VeRabbi Eliezer), Ran (6b s.v. Elah), Meiri 6b, Shibolei Leket 203, Or Zaruh 2:371, and S”A 697:1 rule like Rambam. </ref> All agree one may eulogize a Talmud Chacham at the Levaya.<Ref> Torat HaMoadim adds that a Talmud Chacham during the levaya is permitted as it’s even permitted on [[Chanukah]] and [[Purim]] (S”A Y”D 401:5). </ref>

# There's no [[Tachanun]] on the [[Mincha]] the day before [[Purim]] Katan. <ref> Mishna Brurah 131:33 </ref>
# On both days of [[Purim]] Katan there’s no [[Tachanun]]. <Ref>Mishna Brurah 697:2 </ref> Some say that it’s forbidden to fast or give eulogies and that is the minhag. <Ref> S”A 697 </ref>
# One doesn’t say Al HaNissim on [[Purim]] Katan but if one did say it, one doesn’t have to repeat. <Ref>Mishna Brurah 697:1 </ref>
# Some say to increase festivity and to increase in a meal on [[Purim]] Katan. <Ref>Tosfot Megilah 6b s.v. VeRabbi Eliezer says that the Minhag was to increase festivity and to have a meal on [[Purim]] Katan but disagrees with it based on the Gemara. Ran 6b, Smak 148:2, Hagahot Maimon (Megilah 2:Shin), Rabbenu Peretz (Hagahot Tashbetz 178) bring the Minhag only on the 14th of the first Adar. Bet Yosef 679 writes that nowadays the minhag isn’t to have a meal on [[Purim]] Katan, while, Rama concludes it’s preferable to have a increase a little in a meal to satisfy all opinions. Mishna Brurah 697:5 writes that one should preferably have a small feast which should be in order to give respect to the miracle of [[purim]]. </ref>
# It’s permitted to work on [[Purim]] Katan. <Ref> Rabbenu David Avudraham ([[Purim]] pg 208) forbids work on [[Purim]] Katan, while Smak 148:2 and Hagahot Maimon (Megilah 2:Shin) permit. Most Achronim rule leniently including Torat HaMoadim 1:8. </ref>

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

Onen

2014-02-28T17:39:44Z

RobertZ: /* Exemption from Mitzvot */

{{Stub}}
==Exemption from Mitzvot==
# A person who became a mourner after the time for [[Shacharit]] or [[Mincha]] began and didn’t yet pray, some say he’s obligated to make [[Tashlumin]] and some argue <ref> Mishna Brurah 71, Magen Giborim and Derech HaChaim hold that a person is chayav, while the Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo 71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from [[Tashlumin]]. </ref>
#Rash <ref> דמאי א:ד ד"ה ומזמנין עליו </ref> implies that an אונן is חייב in ברכות, but that isn't how Rashi explains.

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

Doing Activities Before Davening

2014-02-19T22:50:11Z

RobertZ: /* Learning */

==Shacharit==
===Learning===
# There is a positive aspect to learning before [[davening]] to prepare oneself for [[davening]]. <ref>Piskei Teshuvot 89:23. See there where he writes that the minhag is to be lenient to learn before [[Davening]] because of the positive aspect of learning before [[davening]].</ref>
# If one usually goes to daven in a [[minyan]], then, it’s permissible to learn before [[Davening]] even after [[Olot HaShachar]] and so, the minhag is to be learn before [[Davening]]. <ref>S”A 89:6, Piskei Teshuvot 89:23 </ref>
# It’s permissible to learn until [[Olot HaShachar]]. However, once Olot Hashachar comes, it’s forbidden to begin learning until one prays. <Ref>S”A 89:6 </ref>Some are lenient to permit learning after [[Olot HaShachar]] until close to [[HaNetz HaChama]]. <Ref>Mishna Brurah 89:31 </ref>Nonetheless, it is permissible to learn even after [[Olot Hashachar]] in any of the following three circumstances:
* if one is learning the place where a tzibbur will come to daven, <ref>Mishna Brurah 89:32 </ref>
* if one asked a friend who wasn’t learning to remind him before the latest time of Shema and [[Tefilla]], <ref>Mishna Brurah 89:34. See the collolary to this for [[Kriyat Shema]] [[Arvit]] in Mishna Brurah 235:17. </ref> or
* if one was teaching Torah to a group or is learning in a group if there’s no concern that one will miss the [[latest time for Shema]]. <ref>S”A 89:6 permits if one is teaching a group. Mishna Brurah 89:35 says that this is only if there’s no concern for missing Shema. Ishei Yisrael 13:34 in name of Mekor Chaim 89:6 includes the case of learning in a group. </ref>
* Some add that it’s permissible if one isn’t learning in a in-depth study. <Ref>Piskei Teshuvot 89:23 quoting Sh”t Avnei Tzedek 19 (however, see Mishna Brurah 89:33 who implies the opposite). </ref>
# If one already began learning before [[Olot HaShachar]], one should continue and doesn’t have to stop. If one began learning after [[Olot HaShachar]], some say that one should stop for [[Kriyat Shema]] and some say that one doesn’t have to stop as long as there’s time prior to the [[latest time for Shema]]. <Ref>Mishna Brurah 89:30 </ref>
# Someone who can’t learn after [[Olot HaShachar]] and then tzibbur is only [[Davening]] later, it’s preferable to daven earlier and then learn even though one won’t daven together at the time of the tzibbur. <Ref>Mishna Brurah 89:33 </ref>

===Working===
# It’s forbidden to do work after [[Olot HaShachar]] until one prays. From a half hour before [[Olot HaShachar]] it’s preferable to say Birchot HaShachar before working. <Ref>Mishna Brurah 89:37, Ishei Yisrael 13:18 </ref> However, work for a mitzvah is permissible <ref>Ishei Yisrael 13:19 </ref>
# If one began working prior to [[Olot HaShachar]] it’s permissible to continue afterwards. <Ref> Mishna Brurah 70:23-5, Ishei Yisrael 13:22 </ref>
# One may take out the garbage on one's way to Shul before [[Davening]].<ref>Rav Shlomo Zalman Auerbach (quoted by [[Tefillah]] Kehilchata c. 6, n. 36 and Ishei Yisrael c. 13, n. 46, p. 122) ruled that it was permitted to quickly look over a newspaper, take out the trash on one's way to Shul, or put a load of sorted laundry into the washer before [[Davening]]. See also Eshel Avraham 89:3 who says that perhaps anything which is a quick and simple work that would be permitted on [[Chol HaMoed]] would be permitted before [[Davening]].</ref>
# It is permitted to do an activity with is a Mitzvah before [[Davening]]. <Ref>Ishrei Yisrael (p. 122). A strong proof is: Rashi ([[Megillah]] 23a s.v. BeYom Tov), Mishna Brurah 529:14</ref> In some contexts, it may only permitted if one can not do that mitzvah after [[Davening]] and also one should say [[Kriyat Shema]] before that activity. <ref>Mishna Brurah 250:1</ref>
===Travel===
# It’s forbidden to travel, beginning from [[Olot HaShachar]] until one davens. <Ref>S”A 89:3 </ref>
# Under extenuating circumstances--e.g. if one waits until after [[davening]], one won’t be able to travel, one will need to travel alone (which is dangerous), or there is a serious need for [[Parnasa]] (supporting a family)--one may be lenient, but one should first say Birchot HaShachar. <Ref>Mishna Brurah 89:20, Ishei Yisrael 13:23. One should make sure that one is able to pray before the latest time nonetheless--Piskei Teshuvot 89:16 </ref>
# For the purposes of a mitzvah, one may travel before [[davening]], but it’s preferable, to first say Birchot HaShachar. <Ref>Ishei Yisrael 13:24 </ref> E.g. if there’s no [[minyan]] in the place one lives and there’s a [[minyan]] in the place one is traveling to, or one will be able to have more concentration in the place one travels to. <Ref>Piskei Teshuvot 89:16 </ref>

===Sleeping===
# If one stayed up all night, then it’s forbidden to go to sleep within a half hour before [[Olot HaShachar]] until one prays. If one asks a friend who already slept that night to wake one up then it’s permissible.<Ref>Piskei Teshuvot 89:22, Ishei Yisrael 13:31</ref> If one can’t ask a friend and one can’t pray, one may be lenient and just say [[Kriyat Shema]] and then go to sleep. <Ref>Ishei Yisrael 13:31 </ref>
# If one was sleeping and woke up to go to the bathroom one may go back to sleep even after [[Olot HaShachar]] as long as one will not miss the [[latest time for Shema]]. <Ref>Ishei Yisrael 13:31, Piskei Teshuvot 89:22 </ref>
===Showering===
# It’s permissible to go to the bathhouse or cut one's hair until [[Olot HaShachar]] but afterwards one can’t start to go to the bathhouse or cut one's hair. <Ref>S”A 89:7, Mishna Brurah 89:36 </ref> However, a short shower with a little soap for someone who feels unclean in order to prepare for [[Davening]] is permissible. <Ref>Piskei Teshuvot 89:24 </ref>
# It’s permissible to go to mikveh after [[Olot HaShachar]] prior to prayering <ref>Ishei Yisrael 13:21 </ref>
===Shaving===
# Some are lenient to shave before [[Davening]] if one can’t do so afterwards. <Ref> Halacha Brurah (Rav Dovid Yosef) 89:36, Avnei Yishfeh (pg 90) in name of Rav Vosner, Peninei Halacha (pg 162), and Piskei Teshuvot 89:24 are lenient for someone who regularly shaves. However, Sh”t Or Letzion (vol 2 7:9) and Halichot Shlomo ([[Tefilla]] 2:8) quotes Rav Shlomo Zalman Auerbach are strict under all circumstances and compare [[shaving]] to haircutting. Similarly, Yalkut Yosef ([[Tefillah]] pg 99, Siman 89:32) is strict but adds that those who do so regularly have what to rely on. </ref>
===Other===
# Prior to [[Davening]] one shouldn’t pick up a child which may soil oneself, or begin to cry when one puts it down and by the time one cleans up or appeases the child one may miss the time for [[Davening]]. <Ref>Ishei Yisrael 13:37 </ref>

==Mincha==
===Learning===
# It’s permissible to learn until [[Mincha]] Ketana (9½ hours into the day). However, once [[Mincha]] Ketana comes, it’s forbidden to learn until one prays. <Ref>Mishna Brurah 232:11 writes that the laws of learning before [[Mincha]] are the same as those for [[Shacharit]] after [[Olot HaShachar]]. </ref> Nonetheless, under four circumstances it’s permissible to learn even after [[Mincha]] Ketana:
* if one usually goes to daven in a tzibbur ([[minyan]]),
* if one is learning the place where a tzibbur will come to daven,
* if one asked a friend who wasn’t learning to remind him before the latest time of [[Mincha]], or
* if one was teaching Torah to a group if there’s no concern that one will miss the latest [[time for Mincha]]. <ref>S”A 89:6 with Mishna Brurah regarding [[Shacharit]]</ref>
===Working===
# From 9 hours in the day, one may not start work that could drag out.<Ref>Mishna Brurah 232:9 </ref> If one always goes to [[minyan]] and there’s a set time, it’s permissible, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there’s a set time, it’s permissible to travel, shower, and shave, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Sleeping===
# One shouldn’t sleep after 9½ hours. If one asks a friend to wake one up, then it’s permissible. <Ref>Ishei Yisreal 27:27 </ref>

==Mariv==
===Learning===
# It’s permissible to learn until [[Tzet HaKochavim]]. However, once [[Tzet HaKochavim]] comes, it’s forbidden to learn until one prays. <Ref>Mishna Brurah 235:17 </ref> Nonetheless, under two circumstances it’s permissible to learn even after [[Tzet HaKochavim]]:
* if one is going to pray with a Tzibbur,<ref>Shaar HaTziyun 235:19 </ref> or
* if one asked a friend who wasn’t learning to remind him before the latest time of [[Mincha]]. <Ref>Mishna Brurah 235:17 at the end </ref>
===Working, Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there’s a set time, it’s permissible to work, travel, shower, and shave, even after Tzet HaChachavim. <Ref>Piskei Teshuvot 235:6 </ref>
===Sleeping===
# One shouldn’t sleep within a half hour of Tzet HaChachavim. <Ref>Mishna Brurah 235:17 </ref>If one asks a friend to wake one up, this only works at a time when people aren’t going to sleep and the friend is reliable. <Ref>Piskei Teshuvot 235:7 </ref>

==Sources==
<references/>

Doing Activities Before Davening

2014-02-19T22:44:30Z

RobertZ: /* Travel */

==Shacharit==
===Learning===
# There is a positive aspect to learning before [[davening]] to prepare oneself for [[davening]]. <ref>Piskei Teshuvot 89:23. See there where he writes that the minhag is to be lenient to learn before [[Davening]] because of the positive aspect of learning before [[davening]].</ref>
# If one usually goes to daven in a [[minyan]], then, it’s permissible to learn before [[Davening]] even after [[Olot HaShachar]] and so, the minhag is to be learn before [[Davening]]. <ref>S”A 89:6, Piskei Teshuvot 89:23 </ref>
# It’s permissible to learn until [[Olot HaShachar]]. However, once Olot Hashachar comes, it’s forbidden to begin learning until one prays. <Ref>S”A 89:6 </ref>Some are lenient to permit learning after [[Olot HaShachar]] until close to [[HaNetz HaChama]]. <Ref>Mishna Brurah 89:31 </ref>Nonetheless, under three circumstances it’s permissible to learn even after [[Olot HaShachar]]:
* if one is learning the place where a tzibbur will come to daven, <ref>Mishna Brurah 89:32 </ref>
* if one asked a friend who wasn’t learning to remind him before the latest time of Shema and [[Tefilla]], <ref>Mishna Brurah 89:34. See the collolary to this for [[Kriyat Shema]] [[Arvit]] in Mishna Brurah 235:17. </ref> or
* if one was teaching Torah to a group or is learning in a group if there’s no concern that one will miss the [[latest time for Shema]]. <ref>S”A 89:6 permits if one is teaching a group. Mishna Brurah 89:35 says that this is only if there’s no concern for missing Shema. Ishei Yisrael 13:34 in name of Mekor Chaim 89:6 includes the case of learning in a group. </ref>
* Some add that it’s permissible if one isn’t learning in a in-depth study. <Ref>Piskei Teshuvot 89:23 quoting Sh”t Avnei Tzedek 19 (however, see Mishna Brurah 89:33 who implies the opposite). </ref>
# If one already began learning before [[Olot HaShachar]], one should continue and doesn’t have to stop. If one began learning after [[Olot HaShachar]], some say that one should stop for [[Kriyat Shema]] and some say that one doesn’t have to stop as long as there’s time prior to the [[latest time for Shema]]. <Ref>Mishna Brurah 89:30 </ref>
# Someone who can’t learn after [[Olot HaShachar]] and then tzibbur is only [[Davening]] later, it’s preferable to daven earlier and then learn even though one won’t daven together at the time of the tzibbur. <Ref>Mishna Brurah 89:33 </ref>
===Working===
# It’s forbidden to do work after [[Olot HaShachar]] until one prays. From a half hour before [[Olot HaShachar]] it’s preferable to say Birchot HaShachar before working. <Ref>Mishna Brurah 89:37, Ishei Yisrael 13:18 </ref> However, work for a mitzvah is permissible <ref>Ishei Yisrael 13:19 </ref>
# If one began working prior to [[Olot HaShachar]] it’s permissible to continue afterwards. <Ref> Mishna Brurah 70:23-5, Ishei Yisrael 13:22 </ref>
# One may take out the garbage on one's way to Shul before [[Davening]].<ref>Rav Shlomo Zalman Auerbach (quoted by [[Tefillah]] Kehilchata c. 6, n. 36 and Ishei Yisrael c. 13, n. 46, p. 122) ruled that it was permitted to quickly look over a newspaper, take out the trash on one's way to Shul, or put a load of sorted laundry into the washer before [[Davening]]. See also Eshel Avraham 89:3 who says that perhaps anything which is a quick and simple work that would be permitted on [[Chol HaMoed]] would be permitted before [[Davening]].</ref>
# It is permitted to do an activity with is a Mitzvah before [[Davening]]. <Ref>Ishrei Yisrael (p. 122). A strong proof is: Rashi ([[Megillah]] 23a s.v. BeYom Tov), Mishna Brurah 529:14</ref> In some contexts, it may only permitted if one can not do that mitzvah after [[Davening]] and also one should say [[Kriyat Shema]] before that activity. <ref>Mishna Brurah 250:1</ref>
===Travel===
# It’s forbidden to travel, beginning from [[Olot HaShachar]] until one davens. <Ref>S”A 89:3 </ref>
# Under extenuating circumstances--e.g. if one waits until after [[davening]], one won’t be able to travel, one will need to travel alone (which is dangerous), or there is a serious need for [[Parnasa]] (supporting a family)--one may be lenient, but one should first say Birchot HaShachar. <Ref>Mishna Brurah 89:20, Ishei Yisrael 13:23. One should make sure that one is able to pray before the latest time nonetheless--Piskei Teshuvot 89:16 </ref>
# For the purposes of a mitzvah, one may travel before [[davening]], but it’s preferable, to first say Birchot HaShachar. <Ref>Ishei Yisrael 13:24 </ref> E.g. if there’s no [[minyan]] in the place one lives and there’s a [[minyan]] in the place one is traveling to, or one will be able to have more concentration in the place one travels to. <Ref>Piskei Teshuvot 89:16 </ref>

===Sleeping===
# If one stayed up all night, then it’s forbidden to go to sleep within a half hour before [[Olot HaShachar]] until one prays. If one asks a friend who already slept that night to wake one up then it’s permissible.<Ref>Piskei Teshuvot 89:22, Ishei Yisrael 13:31</ref> If one can’t ask a friend and one can’t pray, one may be lenient and just say [[Kriyat Shema]] and then go to sleep. <Ref>Ishei Yisrael 13:31 </ref>
# If one was sleeping and woke up to go to the bathroom one may go back to sleep even after [[Olot HaShachar]] as long as one will not miss the [[latest time for Shema]]. <Ref>Ishei Yisrael 13:31, Piskei Teshuvot 89:22 </ref>
===Showering===
# It’s permissible to go to the bathhouse or cut one's hair until [[Olot HaShachar]] but afterwards one can’t start to go to the bathhouse or cut one's hair. <Ref>S”A 89:7, Mishna Brurah 89:36 </ref> However, a short shower with a little soap for someone who feels unclean in order to prepare for [[Davening]] is permissible. <Ref>Piskei Teshuvot 89:24 </ref>
# It’s permissible to go to mikveh after [[Olot HaShachar]] prior to prayering <ref>Ishei Yisrael 13:21 </ref>
===Shaving===
# Some are lenient to shave before [[Davening]] if one can’t do so afterwards. <Ref> Halacha Brurah (Rav Dovid Yosef) 89:36, Avnei Yishfeh (pg 90) in name of Rav Vosner, Peninei Halacha (pg 162), and Piskei Teshuvot 89:24 are lenient for someone who regularly shaves. However, Sh”t Or Letzion (vol 2 7:9) and Halichot Shlomo ([[Tefilla]] 2:8) quotes Rav Shlomo Zalman Auerbach are strict under all circumstances and compare [[shaving]] to haircutting. Similarly, Yalkut Yosef ([[Tefillah]] pg 99, Siman 89:32) is strict but adds that those who do so regularly have what to rely on. </ref>
===Other===
# Prior to [[Davening]] one shouldn’t pick up a child which may soil oneself, or begin to cry when one puts it down and by the time one cleans up or appeases the child one may miss the time for [[Davening]]. <Ref>Ishei Yisrael 13:37 </ref>

==Mincha==
===Learning===
# It’s permissible to learn until [[Mincha]] Ketana (9½ hours into the day). However, once [[Mincha]] Ketana comes, it’s forbidden to learn until one prays. <Ref>Mishna Brurah 232:11 writes that the laws of learning before [[Mincha]] are the same as those for [[Shacharit]] after [[Olot HaShachar]]. </ref> Nonetheless, under four circumstances it’s permissible to learn even after [[Mincha]] Ketana:
* if one usually goes to daven in a tzibbur ([[minyan]]),
* if one is learning the place where a tzibbur will come to daven,
* if one asked a friend who wasn’t learning to remind him before the latest time of [[Mincha]], or
* if one was teaching Torah to a group if there’s no concern that one will miss the latest [[time for Mincha]]. <ref>S”A 89:6 with Mishna Brurah regarding [[Shacharit]]</ref>
===Working===
# From 9 hours in the day, one may not start work that could drag out.<Ref>Mishna Brurah 232:9 </ref> If one always goes to [[minyan]] and there’s a set time, it’s permissible, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there’s a set time, it’s permissible to travel, shower, and shave, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Sleeping===
# One shouldn’t sleep after 9½ hours. If one asks a friend to wake one up, then it’s permissible. <Ref>Ishei Yisreal 27:27 </ref>

==Mariv==
===Learning===
# It’s permissible to learn until [[Tzet HaKochavim]]. However, once [[Tzet HaKochavim]] comes, it’s forbidden to learn until one prays. <Ref>Mishna Brurah 235:17 </ref> Nonetheless, under two circumstances it’s permissible to learn even after [[Tzet HaKochavim]]:
* if one is going to pray with a Tzibbur,<ref>Shaar HaTziyun 235:19 </ref> or
* if one asked a friend who wasn’t learning to remind him before the latest time of [[Mincha]]. <Ref>Mishna Brurah 235:17 at the end </ref>
===Working, Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there’s a set time, it’s permissible to work, travel, shower, and shave, even after Tzet HaChachavim. <Ref>Piskei Teshuvot 235:6 </ref>
===Sleeping===
# One shouldn’t sleep within a half hour of Tzet HaChachavim. <Ref>Mishna Brurah 235:17 </ref>If one asks a friend to wake one up, this only works at a time when people aren’t going to sleep and the friend is reliable. <Ref>Piskei Teshuvot 235:7 </ref>

==Sources==
<references/>

Greeting People before Davening

2014-02-19T22:13:40Z

RobertZ:

# If one met one’s friend in the market (in a happenstance way) one may greet him with good morning and not Shalom. <ref> S”A 89:2 writes that if one meets a friend in the market one may greet him with Shalom and some say that one should greet him with good morning. Mishna Brurah 89:13 writes that we hold like the second opinion. </ref>
# If this is a powerful person, and one meets him on the way, one can tell him "Shalom" <ref> M"B 89:10 </ref>.
# This prohibition only applies to greeting someone, but it’s permissible to respond to someone who greeted you. <Ref>Mishna Brurah 89:16 </ref>
# One may not go to someone’s house to greet them with “Shalom” once the time for [[Shacharit]] began. If one met the person on the way, it is preferable not to greet with “Shalom”. <Ref> Gemara [[Brachot]] (14a) writes that one should greet someone with Shalom prior to [[Shacharit]]. Rashi and Tosfot (14a s.v. BeMashkim) hold that if one accidentally met a friend on the way one may greet him with Shalom. However, the Rashba (14a) quotes the Raavad who holds that even if one doesn’t specifically arrange to meet one shouldn’t greet with the word “Shalom”. S”A 89:2 rules like Rashi (as the anonymous first opinion) that if one doesn’t arrange to meet one may greet a person with Shalom. </ref>
# Once the time for [[Shacharit]] comes until one said [[Brachot HaShachar]] one may greet one’s friend with the word Shalom but rather with good morning. <Ref>S”A 89:2 </ref>
# If one went out of one’s way to greet one’s friend, one should not greet him with good morning, even if one already said [[Brachot HaShachar]]. <Ref>S”A 89:2, Mishna Brurah 89:12, 14 </ref>

==Sources==
<references/>

Challah

2014-02-16T22:35:09Z

RobertZ: /* General Guidelines */

==General Guidelines==
# The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>
# It must be stressed that the Mitzvah of Challah applies to all doughs, not just "Challah Bread"; even dough for baking pastries can be obligated in Challah <ref> R. Shechter, http://www.yutorah.org/lectures/lecture.cfm/802895/Rabbi_Hershel_Schachter/Inyonei_Challah </ref>.

==Conditions for Being Obligated in Challah==
# Any dough made from the 5 grains is obligated in the mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a bracha, however, if all of it is going to be cooked or fried one should separate Challah without a bracha.<ref>Kitzur S"A 35:6</ref>
# If the dough is kneaded with eggs or fruit juice, there is some doubt as to whether one needs to separate challah; therefore, one should knead into the dough some liquid that is considered a "משקה" [e.g. water, milk, bee's honey, wine, oil], and then one can separate Challah with a Beracha <ref> KSA 35:7 </ref>.

==Who is obligated?==
# The mitzvah of Challah applies to the owner of the challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the minhag is to remove Challah with a bracha when making a dough that is 5 pounds or more and remove Challah without a bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic minhag is to remove Challah with a bracha if the dough is 5 pounds or more and without a bracha if the dough is 3 pounds or more.</ref> Others say that the minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a bracha for dough that is 5.29 pounds (2400 grams) and without a bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>
# If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel--the vessel combines these pieces to make a Shi'ur of Challah <ref> Challah 2:4, KSA 35:3; see Pesachim 46a-b </ref>.

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Forgot to Remove Challah==
# If one forgot to remove Challah Erev [[Shabbos]]: if you are outside of [[Israel]], you leave over a slice, and separate Challah from it after [[Shabbos]]. This slice must be slightly bigger than the Shi'ur Challah. <ref> KSA 35:9 </ref>.
# This is a real problem if this happens Erev [[Shabbos]] [[Erev Pesach]] <ref> ibid. </ref>.

==Sources==
<references/>

Challah

2014-02-16T22:28:46Z

RobertZ:

==General Guidelines==
# The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>
# It must be stressed that the Mitzvah of Challah applies to all doughs, not just "Challah Bread" <ref> R. Shechter, http://www.yutorah.org/lectures/lecture.cfm/802895/Rabbi_Hershel_Schachter/Inyonei_Challah </ref>.

==Conditions for Being Obligated in Challah==
# Any dough made from the 5 grains is obligated in the mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a bracha, however, if all of it is going to be cooked or fried one should separate Challah without a bracha.<ref>Kitzur S"A 35:6</ref>
# If the dough is kneaded with eggs or fruit juice, there is some doubt as to whether one needs to separate challah; therefore, one should knead into the dough some liquid that is considered a "משקה" [e.g. water, milk, bee's honey, wine, oil], and then one can separate Challah with a Beracha <ref> KSA 35:7 </ref>.

==Who is obligated?==
# The mitzvah of Challah applies to the owner of the challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the minhag is to remove Challah with a bracha when making a dough that is 5 pounds or more and remove Challah without a bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic minhag is to remove Challah with a bracha if the dough is 5 pounds or more and without a bracha if the dough is 3 pounds or more.</ref> Others say that the minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a bracha for dough that is 5.29 pounds (2400 grams) and without a bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>
# If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel--the vessel combines these pieces to make a Shi'ur of Challah <ref> Challah 2:4, KSA 35:3; see Pesachim 46a-b </ref>.

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Forgot to Remove Challah==
# If one forgot to remove Challah Erev [[Shabbos]]: if you are outside of [[Israel]], you leave over a slice, and separate Challah from it after [[Shabbos]]. This slice must be slightly bigger than the Shi'ur Challah. <ref> KSA 35:9 </ref>.
# This is a real problem if this happens Erev [[Shabbos]] [[Erev Pesach]] <ref> ibid. </ref>.

==Sources==
<references/>

Challah

2014-02-16T22:20:05Z

RobertZ:

==General Guidelines==
# The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>

==Conditions for Being Obligated in Challah==
# Any dough made from the 5 grains is obligated in the mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a bracha, however, if all of it is going to be cooked or fried one should separate Challah without a bracha.<ref>Kitzur S"A 35:6</ref>
# If the dough is kneaded with eggs or fruit juice, there is some doubt as to whether one needs to separate challah; therefore, one should knead into the dough some liquid that is considered a "משקה" [e.g. water, milk, bee's honey, wine, oil], and then one can separate Challah with a Beracha <ref> KSA 35:7 </ref>.

==Who is obligated?==
# The mitzvah of Challah applies to the owner of the challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the minhag is to remove Challah with a bracha when making a dough that is 5 pounds or more and remove Challah without a bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic minhag is to remove Challah with a bracha if the dough is 5 pounds or more and without a bracha if the dough is 3 pounds or more.</ref> Others say that the minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a bracha for dough that is 5.29 pounds (2400 grams) and without a bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>
# If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel--the vessel combines these pieces to make a Shi'ur of Challah <ref> Challah 2:4, KSA 35:3; see Pesachim 46a-b </ref>.

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Sources==
<references/>

Challah

2014-02-16T22:16:10Z

RobertZ: /* Amount of dough necessary */

==General Guidelines==
# The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>
# Any dough made from the 5 grains is obligated in the mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a bracha, however, if all of it is going to be cooked or fried one should separate Challah without a bracha.<ref>Kitzur S"A 35:6</ref>

==Who is obligated?==
# The mitzvah of Challah applies to the owner of the challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the minhag is to remove Challah with a bracha when making a dough that is 5 pounds or more and remove Challah without a bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic minhag is to remove Challah with a bracha if the dough is 5 pounds or more and without a bracha if the dough is 3 pounds or more.</ref> Others say that the minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a bracha for dough that is 5.29 pounds (2400 grams) and without a bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>
# If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel--the vessel combines these pieces to make a Shi'ur of Challah <ref> Challah 2:4, KSA 35:3; see Pesachim 46a-b </ref>.

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Sources==
<references/>

Maror

2014-02-16T20:57:16Z

RobertZ:

# One must eat 1 [[Kezayit]] of Maror with a Bracha of Al Achilat Maror. <Ref>S”A 475:1 </ref>
# The Maror should be dipped into the Charoset. One should wipe off the charoset and not dip it for too long otherwise it’ll remove the taste of the Maror. <Ref>S”A 475:1 </ref> Some only dip it partially. <Ref>Mishna Brurah 475:13 </ref>
# One doesn’t have to lean when eating the Maror <Ref>S”A 475:1 </ref> but if one wants to one may do so. <Ref>Mishna Brurah 475:14 </ref>
# One must ensure to '''chew''' the Maror, and to not just swallow it without tasting it; otherwise, one doesn't fulfill his obligation. <ref> Pesachim 115b </ref>.
==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Seder]]

Challah

2014-02-13T18:50:06Z

RobertZ: /* Amount of dough necessary */

==General Guidelines==
# The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>
# Any dough made from the 5 grains is obligated in the mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a bracha, however, if all of it is going to be cooked or fried one should separate Challah without a bracha.<ref>Kitzur S"A 35:6</ref>

==Who is obligated?==
# The mitzvah of Challah applies to the owner of the challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the minhag is to remove Challah with a bracha when making a dough that is 5 pounds or more and remove Challah without a bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic minhag is to remove Challah with a bracha if the dough is 5 pounds or more and without a bracha if the dough is 3 pounds or more.</ref> Others say that the minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a bracha for dough that is 5.29 pounds (2400 grams) and without a bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Sources==
<references/>

Charity

2014-02-13T18:47:15Z

RobertZ: /* Taking Tzedaka */

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref> KSA 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people. <ref> Ibid. </ref>.
# One should be very careful not to raise his voice against or embarrass a poor person <ref> KSA 34:8 </ref>.
# There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives <ref> http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.
# A person shouldn't accept honor by virtue of the [[Tzedaka]] that he gives; however, if he donates something, it is permitted for his name to be written on it, so that it should be a rememberance for him; it is fitting to do this <ref> KSA 34:13 </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.
# One is forbidden to turn away a beggar emptyhanded, even if one only gives him one fig. If one doesn't have any money, one should comfort him with words <ref> Ibid. 34:8 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is still called "[[Tzedaka]]" to give money to one's children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.
# One must be especially careful to give to a poor Torah scholar. If he doesn't want to receive it, we sell him merchandise at a low price and buy it at a high price, or give him money to do business. <ref> KSA 34:14 </ref>.

==How to Give it==
# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.
# The highest form of [[Tzedaka]] is preventing a poor person from becoming poor in the first place--for example, giving him a proper gift in a respectable way that prevents him from becoming poor, loaning him, becoming a business partner, or finding him a job <ref> KSA 34:12 </ref>.
# One should be careful to give [[Tzedaka]] as privately as possible; if possible, it is best if he doesn't know whom he is giving to, and they don't know whom they received it from. <ref> KSA 34:13. See earlier, that it is clear that one must give to a person in legitimate need </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. <ref>Kitzur S"A 34:15-16</ref>
# Someone who can't live without [[Tzedaka]]--e.g. an elderly person, sick person, or someone suffering--but is haughty and doesn't take, sins by not taking <ref> KSA 34:16 </ref>.
# A person who doesn't need to take charity and nonetheless deceives people and takes won't die before he genuinely becomes poor.<ref>Kitzur S"A 34:16</ref>

==Miscellaneous Statements about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>
# One who convinces others to give is greater than the one who gives. <ref> Ibid. 34:11 </ref>.
# The reward for a [[Tzedaka]] collector is even greater; if the poor give him a hard time, he shouldn't be worried, for this increases his reward <ref> Ibid. </ref>.

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

Charity

2014-02-13T18:44:08Z

RobertZ: /* Whom To Give To */

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref> KSA 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people. <ref> Ibid. </ref>.
# One should be very careful not to raise his voice against or embarrass a poor person <ref> KSA 34:8 </ref>.
# There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives <ref> http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.
# A person shouldn't accept honor by virtue of the [[Tzedaka]] that he gives; however, if he donates something, it is permitted for his name to be written on it, so that it should be a rememberance for him; it is fitting to do this <ref> KSA 34:13 </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.
# One is forbidden to turn away a beggar emptyhanded, even if one only gives him one fig. If one doesn't have any money, one should comfort him with words <ref> Ibid. 34:8 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is still called "[[Tzedaka]]" to give money to one's children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.
# One must be especially careful to give to a poor Torah scholar. If he doesn't want to receive it, we sell him merchandise at a low price and buy it at a high price, or give him money to do business. <ref> KSA 34:14 </ref>.

==How to Give it==
# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.
# The highest form of [[Tzedaka]] is preventing a poor person from becoming poor in the first place--for example, giving him a proper gift in a respectable way that prevents him from becoming poor, loaning him, becoming a business partner, or finding him a job <ref> KSA 34:12 </ref>.
# One should be careful to give [[Tzedaka]] as privately as possible; if possible, it is best if he doesn't know whom he is giving to, and they don't know whom they received it from. <ref> KSA 34:13. See earlier, that it is clear that one must give to a person in legitimate need </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes won't die before he genuinely becomes poor.<ref>Kitzur S"A 34:16</ref>

==Miscellaneous Statements about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>
# One who convinces others to give is greater than the one who gives. <ref> Ibid. 34:11 </ref>.
# The reward for a [[Tzedaka]] collector is even greater; if the poor give him a hard time, he shouldn't be worried, for this increases his reward <ref> Ibid. </ref>.

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

Charity

2014-02-13T18:31:01Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref> KSA 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people. <ref> Ibid. </ref>.
# One should be very careful not to raise his voice against or embarrass a poor person <ref> KSA 34:8 </ref>.
# There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives <ref> http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.
# A person shouldn't accept honor by virtue of the [[Tzedaka]] that he gives; however, if he donates something, it is permitted for his name to be written on it, so that it should be a rememberance for him; it is fitting to do this <ref> KSA 34:13 </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.
# One is forbidden to turn away a beggar emptyhanded, even if one only gives him one fig. If one doesn't have any money, one should comfort him with words <ref> Ibid. 34:8 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is called "[[Tzedaka]]" to give money for children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.

==How to Give it==
# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.
# The highest form of [[Tzedaka]] is preventing a poor person from becoming poor in the first place--for example, giving him a proper gift in a respectable way that prevents him from becoming poor, loaning him, becoming a business partner, or finding him a job <ref> KSA 34:12 </ref>.
# One should be careful to give [[Tzedaka]] as privately as possible; if possible, it is best if he doesn't know whom he is giving to, and they don't know whom they received it from. <ref> KSA 34:13. See earlier, that it is clear that one must give to a person in legitimate need </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes won't die before he genuinely becomes poor.<ref>Kitzur S"A 34:16</ref>

==Miscellaneous Statements about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>
# One who convinces others to give is greater than the one who gives. <ref> Ibid. 34:11 </ref>.
# The reward for a [[Tzedaka]] collector is even greater; if the poor give him a hard time, he shouldn't be worried, for this increases his reward <ref> Ibid. </ref>.

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

Charity

2014-02-13T01:01:00Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref> KSA 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people. <ref> Ibid. </ref>.
# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.
# One should be very careful not to raise his voice against or embarrass a poor person <ref> ibid. 34:8 </ref>.
# There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives <ref> http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.
# One is forbidden to turn away a beggar emptyhanded, even if it is only one fig. If one doesn't have any money, one should comfort him with words <ref> Ibid. 34:8 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is called "[[Tzedaka]]" to give money for children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

==Miscellaneous Statements about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

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

Charity

2014-02-13T00:57:22Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref> KSA 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people. <ref> Ibid. </ref>.

# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.
# One should be very careful not to raise his voice against or embarrass a poor person <ref> ibid. 34:8 </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.
# One is forbidden to turn away a beggar emptyhanded, even if it is only one fig. If one doesn't have any money, one should comfort him with words <ref> Ibid. 34:8 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is called "[[Tzedaka]]" to give money for children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

==Miscellaneous Statements about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

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

Charity

2014-02-13T00:43:26Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
# One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing. <ref> Kitzur Shulchan Aruch 34:5 </ref>.
# Anyone who gives [[Tzedaka]] to a poor person with a negative expression or face looking at the ground--even if he gave him 1,000 gold pieces--loses his merit, and in fact violates a Torah commandment <ref> KSA 34:7 </ref>. Rather, one is obligated to give him with a nice expression, with happiness, with empathy for his plight, and with words of encouragement <ref> ibid. </ref>.

==Who is obligated to give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.
# In order of preference: One should give to his poor relatives before the poor of his city, the poor of his city before the poor of a different city. <ref> KSA 34:6, learned out from the verse: לאחיך לעניך ולאביונך בארצך </ref>. However, a public charity collector must not give precedence to his relatives <ref> ibid. </ref>.
# It is called "[[Tzedaka]]" to give money for children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]] <ref> ibid. </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Charity

2014-02-13T00:13:53Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>

==Who should give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
# One who gives to charity shouldn't give more than a fifth of his income, so that he doesn't become poor himself during his life; on his death bed, he can give up to 1/3 of his inheritance to charity <ref> KSA 34:4 </ref>.

==Whom To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

What to do with the Ma'aser money?
# This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref> ibid. </ref>.
# If one had the opportunity to be a "בעל ברית" (?), help a poor bride and groom get married, and to buy Sefarim to learn and lend to others to learn--if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes. <ref> ibid. </ref>.
# However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref> ibid. </ref>.

. אם קונה ספרים ממעות מעשר, צריך לזהר להשאילן לאחרים, אם לא כאשר הוא צריך להם, אזי הוא קודם. וגם יזהר לכתוב עליהם שהם ממעות מעשר, למען לא יחזיקו בהם בניו אחריו - סימן רמ"

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Charity

2014-02-12T23:58:34Z

RobertZ: /* Maaser Kesafim */

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
==Who should give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>

==Who To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.

==Maaser Kesafim==
'''For Sefardim''': There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
'''For Ashkenazim''':
# The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income minus one's living expenses. <ref> KSA 34:4 </ref>.
# That was an average measure. The choicest Mitzvah is to give 1/5th of one's income <ref> ibid. </ref>.

==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Tachanun, Ashrei, Aleinu, Shir Shel Yom

2014-02-12T23:36:28Z

RobertZ:

==Tachanun==
# According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
# According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (i.e. the 7th of Sivan), [[Tisha BeAv]], 15th of Av, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <Ref>Kitzur S"A 22:8</ref>.
# Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach]] Sheni, however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
# The following occasions also warrant no [[Tachanun]]: 1)Wedding 2)[[Brit Milah]]...3)Siyum Maasechet <ref> Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# The minhag is that woman don't say [[Tachanun]]. <Ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref>
# One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]], but if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<reF>Yalkut Yosef 131:19</reF>

==The Kedusha of Yotzer and Uva Letzion==
# The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <Ref> There’s a dispute in the Rishonim whether these kedushot are s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it. Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magan Giborim (Aleph HaMagan 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune. </ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <Ref> Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magan Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
# One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <Ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magan Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei [[Teshuva]] 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 brings down both the Magan Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
# One should kiss his [[Tefilin]] Shel Yad during Kedushat Yotzer. <Ref> Ben Ish Chai (Shemot 2), and Halacha Brurah 59:11. </ref>
# The congregation should say it out loud and if an individual says it he should say it quietly. <Ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Shar [[Teshuva]] 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
# When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur S"A 125:1</ref>
# One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur S"A 26:4</ref>

==Aleinu==
# One should say Aleinu with awe and trepidation. <ref>Kitzur S"A 26:6</ref>
# When the congregation is saying Aleinu, one should also say it along with them. <Ref>Mishna Brurah 65:9, Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>

==Shir Shel Yom==
# The Ashkenazic custom is to say Shir Shel Yom after Aleinu. <ref>Kitzur S"A 26:6</ref>

==Sources==
<references/>

Issru Chag

2014-02-12T23:17:21Z

RobertZ:

#Issru Chag is the day following a [[Yom Tov]].
# The minhag is to have a little more food and drink on the day following [[Pesach]]. <Ref>Rama 429:2 based on Shibolei HaLeket siman 262 and [[Sukkot]] 45b. See Maharil who explains that the reason for this is that the Korban Shlalmim of the holiday is eaten for 2 days and so it can be eaten even on the day after the holiday. See S"A HaRav who says that it is a minhag. See Birkei Yosef 494:4 who says that the Rambam, Rosh, and Rif don't consider it a significant day at all. </ref>
# The minhag is not to fast on any Issru Chag. <ref>Mishna Brurah 429:14 </ref>
# If the last day of [[Pesach]] falls out on a Friday and Issru Chag on [[Shabbat]], one should make [[Hamotzei]] on [[Matzah]] on [[Shabbat]]. <ref>Or Letzion (vol 3, pg 100). For more information see [[Bracha on Matzah]]. </ref>
==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Issru Chag

2014-02-12T22:46:47Z

RobertZ:

#Issru Chag is the day following [[Yom Tov]].
# The minhag is to have a little more food and drink on the day following [[Pesach]]. <Ref>Rama 429:2 based on Shibolei HaLeket siman 262 and [[Sukkot]] 45b. See Maharil who explains that the reason for this is that the Korban Shlalmim of the holiday is eaten for 2 days and so it can be eaten even on the day after the holiday. See S"A HaRav who says that it is a minhag. See Birkei Yosef 494:4 who says that the Rambam, Rosh, and Rif don't consider it a significant day at all. </ref>
# The minhag is not to fast on any Issru Chag, the day following a [[Yom Tov]]. <ref>Mishna Brurah 429:14 </ref>
# If the last day of [[Pesach]] falls out on a Friday and Issru Chag on [[Shabbat]], one should make [[Hamotzei]] on [[Matzah]] on [[Shabbat]]. <ref>Or Letzion (vol 3, pg 100). For more information see [[Bracha on Matzah]]. </ref>
==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Tachanun, Ashrei, Aleinu, Shir Shel Yom

2014-02-12T22:43:51Z

RobertZ: /* Tachanun */

==Tachanun==
# According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni, [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan, 8 days of [[Chanuka]], 15th of Shevat, 14th and 15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
# According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], 9th and 15th of Av, 15th of Shevat, [[Chanuka]], 14th and 15th of Adar (and of Adar Sheni), [[Lag BaOmer]], from [[Yom Kippur]] to [[Issru Chag]] [[Sukkot]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] [[Shavuot]]. Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <Ref>Kitzur S"A 23:8</ref>
# Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek for the day of [[Pesach]] Sheni, however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
# The following occasions also warrant no [[Tachanun]]: 1)Wedding 2)[[Brit Milah]]...3)Siyum Maasechet <ref> Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# The minhag is that woman don't say [[Tachanun]]. <Ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref>
# One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]], but if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<reF>Yalkut Yosef 131:19</reF>

==The Kedusha of Yotzer and Uva Letzion==
# The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <Ref> There’s a dispute in the Rishonim whether these kedushot are s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it. Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magan Giborim (Aleph HaMagan 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune. </ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <Ref> Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magan Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
# One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <Ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magan Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei [[Teshuva]] 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 brings down both the Magan Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
# One should kiss his [[Tefilin]] Shel Yad during Kedushat Yotzer. <Ref> Ben Ish Chai (Shemot 2), and Halacha Brurah 59:11. </ref>
# The congregation should say it out loud and if an individual says it he should say it quietly. <Ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Shar [[Teshuva]] 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
# When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur S"A 125:1</ref>
# One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur S"A 26:4</ref>

==Aleinu==
# One should say Aleinu with awe and trepidation. <ref>Kitzur S"A 26:6</ref>
# When the congregation is saying Aleinu, one should also say it along with them. <Ref>Mishna Brurah 65:9, Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>

==Shir Shel Yom==
# The Ashkenazic custom is to say Shir Shel Yom after Aleinu. <ref>Kitzur S"A 26:6</ref>

==Sources==
<references/>

Chadash

2014-02-11T20:40:38Z

RobertZ:

{{Stub}}

Chadash is the prohibition against eating grain from the new year until the 17th of Nissan. <ref> Vayikra 23:14--ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, עד הביאכם את קרבן אלקיכם, חקת עולם לדרתיכם בכל משבתיכם </ref>.

==References==
<references/>

Chadash

2014-02-11T20:39:47Z

RobertZ:

{Stub}

Chadash is the prohibition against eating grain from the new year until the 17th of Nissan. <ref> Vayikra 23:14--ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, עד הביאכם את קרבן אלקיכם, חקת עולם לדרתיכם בכל משבתיכם </ref>.

==References==
<references/>

Chadash

2014-02-11T20:20:44Z

RobertZ: Created page with "Chadash is the prohibition against eating grain from the new year until the 17th of Nissan. <ref> Vayikra 23:14--ולחם וקלי וכרמל לא תאכלו עד עצם הי..."

Chadash is the prohibition against eating grain from the new year until the 17th of Nissan. <ref> Vayikra 23:14--ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, עד הביאכם את קרבן אלקיכם, חקת עולם לדרתיכם בכל משבתיכם </ref>.

<references/>

Charity

2014-02-10T01:02:41Z

RobertZ: /* How much to give */

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
==Who should give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>

==Who To Give To==
# The community should also give non-Jews food and clothing, similar to Jews, because of "Darchei Shalom" / so as to not promote poor relations with non-Jews <ref> KSA 34:3 </ref>.

==Maaser Kesafim==
# There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Charity

2014-02-10T00:39:08Z

RobertZ: /* Who should give? */

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
==Who should give?==
# Even a poor person, himself supported from [[Tzedaka]], who has some money of his own that isn't needed for business, should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>. This is because he has a way of making a livelihood--namely, collecting [[Tzedaka]]--which won't be hampered by his giving [[Tzedaka]] <ref> ibid. </ref>.
# A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is better than a lot from a wealthy person <ref> ibid. </ref>.
# Someone who only has enough for his livelihood isn't obligated to give, since his livelihood takes precedence to others <ref> ibid. </ref>.
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>

==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
==Maaser Kesafim==
# There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Charity

2014-02-10T00:32:17Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>.

==Miscellaneous Facts about Tzedaka==
# [[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu <ref> KSA 34:1 </ref>.
# The Jewish religion isn't stable without charity <ref> ibid. </ref>
# The one who does [[Tzedaka]] <ref> In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]] </ref> is better than all the Korbanos <ref> ibid. </ref>.
# [[Israel]] will only be redeemed through [[Tzedaka]] <ref> ibid. </ref>
# No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]] <ref> ibid. </ref>
# If one has mercy, Hashem will be merciful to him <ref> ibid. </ref>
# Hashem is close to the poor, so one must be careful to hear their cries <ref> ibid. </ref>.
# A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor <ref> ibid. </ref>.
# A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a a deposit from Hashem in order to do His will<ref> ibid. </ref>.
# [[Tzedaka]] pushes aside evil decrees and adds life.<ref> ibid. </ref>

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
==Who should give?==
# Even a poor person who has some money of his own that’s not needed for business should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
==Maaser Kesafim==
# There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Charity

2014-02-09T18:27:55Z

RobertZ:

It is a positive mitzvah to give [[Tzedaka]] (charity) to the poor people of [[Israel]]; one who hardens his heart and doesn't give violates a Torah commandment <ref> See Devarim 15:7-11 </ref>.

==The Great Mitzvah of Tzedaka==
This great mitzvah brings the ultimate redemption closer. Hashem is merciful with those who are merciful on others and one won’t become poor because one’s charity. A person shouldn't say, "how can I diminish my money and give it to the poor", because money is a deposit from Hashem in order to do His will, and it really doesn't belong to him. <Ref>Rambam Sefer HaMitzvot (Mitzvah Aseh #195), Kitzur S”A 34:1 </ref>.

==General guidelines==
# There is no bracha for the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested. <ref> The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</reF>
==Who should give?==
# Even a poor person who has some money of his own that’s not needed for business should give [[Tzedaka]] even if it’s only a small amount. <Ref>Kitzur S”A 34:2 </ref>
# Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision. <ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yachava Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes S"A but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yachava Daat 6:52 argues that this opinion is not implied by S"A. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. </ref>
==How much to give==
# The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay. <Ref>Kitzur S”A 34:3 </ref>
# It is better to give a lot of poor people a little money, then to give one poor person a lot of money. <ref> Rambam Peirush Hamishnayot Avot 3:15 </ref>
==Maaser Kesafim==
# There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
# If one has financial difficulty one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes. <Ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
==Taking Tzedaka==
# A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others. Nonetheless, one who needs to take from charity in order to live and doesn't take is sinning.<ref>Kitzur S"A 34:15-16</ref>
# A person who doesn't need to take charity and nonetheless deceives people and takes is sinning and is cursed by chazal to really become poor.<ref>Kitzur S"A 34:16</ref>

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

Parnasa

2014-02-09T18:21:38Z

RobertZ: /* Learning a trade and/or craft */

{{QuestionablePage}}
==The importance of earning a living==
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF>
# One must live a Torah fulfilling life in the "way of the land".<ref>[[Berachot]] 8a, [[Berachot]] 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work.</ref>
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a, Bava Batra 110a</REF>
# A life of Torah learning, when unaccompanied by daily toil, leads to idleness and sin.<ref>Mishnah Avot 2:2</ref>
==Learning a trade and/or craft==
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything<ref>[[Berachot]] 43b</ref>Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF>
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref>
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref>

==Honesty in Making a Living==

# The first question that a person will be asked when he dies is "Did you do business fairly?" <ref> Gem. [[Shabbos]] 31a </ref>.

==Sources==
<references/>
[[Category:Halachic Hashkafa]]

How a Person Should Conduct Himself

2014-02-07T15:51:36Z

RobertZ: /* Business Matters */

The Passuk in Mishlei/Proverbs (3:6) says: "בכל דרכיך דעהו--Know Hashem in all your ways".

#Even things that a person does for his physical needs should be done for the sake of Hashem. This manifests itself, for example, in several areas. <ref> Kitzur Shulchan Aruch 31:1 </ref>.
# A person is '''obligated''' to evaluate his ways, and to weigh all of his actions--if he sees something that will lead to service of Hashem, he should do it; and if not, he shouldn't. <ref> Ibid. 31:7 </ref>.
# One who does this serves Hashem, even as he eats, drinks, sits, stands, walks, and engages in business. <ref> Ibid. Also see Shulchan Aruch 31:7, Rambam Hil' De'os Chapter 3. </ref>.

==Eating and Drinking==

# It goes without saying that a person shouldn't eat anything non-Kosher, God forbid.
# Even if one is hungry and thirsty, it is not praiseworthy if one eats to satisfy that hunger and thirst.
# When eating, one should intend that it give him strength for the service of God <ref> Kitzur Shulchan Aruch 31:2 </ref>.
# One shouldn't eat things because they are tasty, but because they help his body's health <ref> Ibid. </ref>.

==Sitting, Standing, and Walking in proper ways==

# It goes without saying that one shouldn't sit in a [[gathering]] of scoffers, stand in the ways of sin, nor walk in the ways of the wicked.
# Even to sit in a counsel of the upright, to stand in a place of Tzaddikim, and to walk in advice of the pure, one shouldn't do for his own benefit, to satisfy his desire, but for the sake of Hashem <ref> Ibid. 31:3 </ref>.
# However, if it is impossible for one to do it solely for the sake of Hashem, one shouldn't refrain from these; instead, one should do it not for its proper sake, as one will eventually come to do it for its sake.

==Lying Down==

# It goes without saying, that if a person can be studying Torah or doing Mitzvos, and he incites sleep upon himself for pleasure, it is not fitting to do this. <ref> Ibid. 31:4 </ref>.
# However, even if one is tired, one who sleeps for his body's benefit isn't praiseworthy, but instead one should sleep for health and so that he can focus on Torah <ref> Ibid. </ref>.

==Speaking==

# It goes without saying that one is strictly forbidden to engage in prohibited speech.
# Even if one speaks about דברי חכמים / Wise words, one should intend for it to be about a matter that will bring about Divine Service. <ref> Ibid. 31:6 </ref>.

==Business Matters==

# When one does business, one's intent shouldn't be to only amass wealth, but instead, in order to sustain his family, to give [[Tzedaka]], and raise sons that will study Torah. <ref> Ibid. 31:7 </ref>

==References==
<references/>

How a Person Should Conduct Himself

2014-02-07T14:54:03Z

RobertZ:

How a Person Should Conduct Himself

2014-02-07T14:53:18Z

RobertZ:

How a Person Should Conduct Himself

2014-02-06T21:13:18Z

RobertZ: Created page with "Kitzur SA 31:1 [Im Yirtzeh Hashem, I will edit this] סעיף א אמרו רבותינו זכרונם לברכה איזוהי פרשה קטנה שכל גופי תורה תלו..."

Kitzur SA 31:1
[Im Yirtzeh Hashem, I will edit this]
סעיף א
אמרו רבותינו זכרונם לברכה איזוהי פרשה קטנה שכל גופי תורה תלויין בה. בכל דרכיך דעהו. פרוש שאפלו בדרכיך שאתה עושה לצרך גופך, דע את ה', ועשה את הדברים לשמו יתברך. כגון, האכילה, והשתיה וההליכה, והישיבה, והשכיבה, הקימה, והתשמיש והשיחה, כל צרכי גופך, יהיו כלם לעבודת בוראך, או לדבר הגורם לעבודתו
סעיף ב
אכילה ושתיה, כיצד. אין צריך לומר שלא יאכל וישתה דברים האסורים, חס ושלום אלא גם בדברים המתרים, והיה צמא ורעב, אם ואכל ושתה להנאתו, אינו משבח, אלא יתכון באכילתו ושתיתו, שיהיה לו כח לעבודת הבורא. לפיכך לא יאכל כל שהחך מתאוה לו, ככלב וחמור אלא יאכל דברים המועילים וטובים לבריאות הגוף. ויש אנשי מעשה, שקדם אכילה אומרים: הנני רוצה לאכל ולשתת, כדי שאהיה בריא וחזק לעבודת הבורא יתברך שמו
סעיף ג
הישיבה והקימה וההליכה כיצד. אין צריך לומר שלא ישב במושב לצים, ושלא לעמד בדרך חטאים, ושלא לילך בעצת רשעים. אלא אפלו לישב בסוד ישרים, ולעמד במקום צדיקים, ולילך בעצת תמימים, אם עשה להנאת עצמו, להשלים חפצו ותאותו, אין זה משבח, אלא יעשה לשם שמים. ומכל מקום, גם אם אי אפשר לו לכון לשם שמים דוקא, אל ימנע את עצמו מדברים אלו, כי מתוך שלא לשמה יבא לשמה
סעיף ד
שכיבה, כיצד. אין צריך לומר בזמן שיכול לעסק בתורה ובמצות, אם מתגרה בשינה לענג את עצמו, שאינו ראוי לעשות כן, אלא אפלו בזמן שהוא יגע, וצריך לישן כדי לנוח מיגיעתו, אם עשה להנאת גופו אינו משבח, אלא יתכון לתת שנה לעיניו, ולגופו מנוחה לצרך בריאת גופו, ושלא תטרף דעתו בתורה, מחמת מניעת השנה
סעיף ה
תשמיש, כיצד. אין צריך לומר שלא יעבר עברה, חס ושלום, אלא אפלו בעונה האמורה בתורה, אם עשה להנאת גופו, או להשלים תאותו, הרי זה מגנה. ואפלו אם נתכון כדי שיהיו לו בנים, שישמשו אותו וימלאו מקומו, אינו משבח. אלא יתכון שיהיו לו בנים לעבודת בוראו או שיתכון להברות את גופו, ולקים מצות עונה כאדם הפורע את חובו
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השיחה כיצד. אין צריך לומר לספר לשון הרע או רכילות וליצנות וסכלות פה, חס ושלום, אלא אפלו לספר בדברי חכמים, צריך שתהא כונתו לעבודת הבורא, לדבר המביא לעבודתו
סעיף ז
וכן כשהוא עוסק במשא ומתן, או במלאכה להשתכר בה, לא יהא בלבו לקבץ ממון בלבד, אלא יעשה כדי שיהיה לו לפרנס בני ביתו, ולתת צדקה ולגדל בניו לתלמוד תורה. כללו של דבר, חיב אדם לשום עיניו ולבו על דרכיו, ולשקל כל מעשיו במאזני שכלו. וכשרואה דבר שיבא לידי עבודת הבורא יתעלה יעשהו, ואם לאו לא יעשהו. ומי שנוהג כן, נמצא עובד את בוראו כל ימיו, אפלו בשעת שבתו וקומו והלוכו ובשעת משאו ומתנו, ואפלו באכילתו ושתיתו אפלו בתשמישו ובכל צרכיו. ועל ענין זה צוו רבותינו זכרונם לברכה ואמרו וכל מעשיך יהיו לשם שמים. ובדרך הזה זקף רבנו הקדוש אצבעותיו למעלה בשעת מיתתו ואמר, גלוי וידוע לפניך שלא נהניתי מהם אלא לשם שמים - או"ח סימן רל"א ורמב"ם פרק ג

Perfecting one's Middot

2014-02-06T21:10:10Z

RobertZ: /* Ways to Perfect Character Traits */

Many people have many different types of character traits <ref> Kitzur Shulchan Aruch 29, based on the Rambam, lists several examples:
#There are people who [[anger]] easily, and people who almost never get angry.
#There are people who are exceedingly arrogant, and those exceedingly meek.
#There are people who pursue desires that they never satisfy, and those who don't even desire necessities.
#There are people who are exceedingly greedy, and will never have enough money; there are those who are satisfied with less than they need, and don't attempt to pursue a livelihood.
#There are some who gather money, and eat what they own with distress. And there are those who spend all of their money.
</ref>
#Also see the following page: [[Anger]]

==The proper balance of Middot==
# Not only does one have to do Teshuvah for sins that require an action, like theft but one also needs to avoid bad middot <ref> Rambam Hilchot Teshuva 7:3, Shulchan Aruch Hamiddot 1: page 177. see there for a discussion of the torah source for this obligation </ref>
# The good and straight path, is to accustom oneself to follow the middle path when it comes to character traits. For example, a person shouldn't be too stingy or too generous in giving away of his money, rather one should give according to one's ability. <ref>Kitzur S"A 29:2, Shulchan Aruch Hamiddot volume 1: page 7</ref>
# Similarly, a person shouldn't desire physical items other than what a person needs to live. Nor should a person work too much in his business rather one should work to have enough funds for his worldly needs. <ref>Kitzur S"A 29:2</ref>
# However, arrogance is a very bad character trait and should be avoided altogether. One should accustom oneself to have a humble spirit. Additionally, [[anger]] is a vey bad character trait and one should stay far away from it. Thus, one should accustom oneself to refrain from [[anger]] even over something which is deserving of getting angry. <ref>Kitzur S"A 29:3</ref>
# A person should attempt to engage in being quiet except for speaking words of divrei torah or something that's necessary for his worldly needs. Even for one's worldly needs one shouldn't speak excessively. <ref>Kitzur S"A 29:5</ref>

==Examples of Middot==
# A person shouldn't laugh excessively [in empty matters], nor be sad; rather, one should be happy all one's days, with a good expression on one's face. <ref> KSA 29:2 </ref>.
# Jealousy, Desire, and Pursuit of Honor remove a person from the world <ref> Pirkei Avot 4:28 </ref>. Nonetheless, one shouldn't separate from them excessively, saying "I won't eat meat, drink wine, marry a wife, live in a nice house, or wear nice clothing; instead, I will wear a sack [of [[mourning]]]". This is also an evil path, and one is forbidden to walk on it. One is called a sinner if one does; even a Nazir is called a sinner for refraining from wine. The Torah has already forbidden enough, that we should add on more prohibitions. One shouldn't add on fasts unnecessarily. <ref> KSA 29:6. However, a Rebbe said at a Sichas Mussar: modern society often confuses what actually is a necessity, and what actually is a luxury </ref>.
# One should be content with one's lot <ref> KSA 29:6 </ref>.
# One should be as bold as a lion, light as an eagle, as fast as a deer and as strong as a lion, to do the will of your Father in heaven <ref> Pirkei Avos 5:23 </ref>. Thus, one shouldn't be embarrassed from people who scoff at him in his Divine Service. Nevertheless, one shouldn't likewise respond brazenly to them, so that one doesn't acquire the character trait of brazenness / עזות פנים <ref> KSA 29:8 </ref>.
# Argument is very bad <ref> </ref>. One shouldn't cause argument, even for a Mitzvah matter <ref> KSA 29:9 </ref>.

==Ways to Perfect Character Traits==
How should one accustom onesself to humility? One should always speak gently, and have a bent comportment with a head looking down, with one's heart above. One should always view a person as more important than oneself. <ref> KSA 29:3. For example:
# If the other person is a greater Torah scholar, one must honor him.
# If the other person is wealthy, one must honor him. </ref>.
# For example, if one sees a rich person, when one sees his wealth, one must think that Hashem gave him wealth because he is fit for it [and able to dispense it well to [[charity]]]. <ref> Ibid </ref>.
# If the other person is smaller than oneself in wisdom or wealth, one should view him as more righteous, because if he sins, he is considered Shogeig or forced, and if you sin, it is considered Intentional / Meizid. <ref> Ibid </ref>

Man's nature is to be drawn in deeds after his neighbors, friends, and people of his locale. Therefore, a person should endeavor to attach himself to Tzaddikkim and Talmidei Chachamim, so that he can learn from their ways. <ref> KSA 29:10. A Rebbe, when asked what the best way to acquire character traits is, responded that it is to find people that have those character traits already, and to imitate them </ref>. One should distance himself from the wicked, so that he doesn't learn from their deeds. <ref> ibid </ref>.

How can one avoid [[Lashon Hara]]?
# If one is a Talmid Chacham, one should study Torah.
# If one is unlearned, one should "ישפיל דעתו"--be more humble. <ref> Kitzur S"A 30:5 </ref>.

How can one avoid [[Revenge]]?
#If you want to take revenge from your enemy, perfect yourself and walk in upright ways; your enemy will be distressed at your Middot and your good name <ref> Kitzur Shulchan Aruch 30:8 </ref>.
# However, if you respond with lowly deeds, your enemy will be happy with your disgrace <ref> Ibid </ref>.

==Financial matters==
# There is a pious practice not to accept any gifts but rather to trust that Hashem will provide his needs.<ref>Kitzur S"A 29:21</ref>
# One shouldn't be stingy, but one shouldn't give away all one's money. <ref> Ibid 29:2 </ref>.

==Consequences of Bad Middot==

# Four groups of people don't receive the Divine Presence: -Scoffers -Flatterers -Liars -Speakers of [[Lashon Hara]] <ref> KSA 30:6 </ref>.

==Sources==
<references/>

Revenge and Bearing a Grudge (Lo Tikom veLo Titor)

2014-02-06T21:05:43Z

RobertZ: RobertZ moved page Revenge to Revenge and Bearing a Grudge (Lo Tikom veLo Titor) without leaving a redirect: [Should be moved to "miscellaneous--between a man and fellow" section.

# One who bears a grudge or takes revenge violates the negative prohibition of "Lo Tikom and Lo Titor", i.e. Do not take revenge and do not bear a grudge <ref> Vayikra 19:18. 'לֹא תִקֹּם וְלֹא תִטֹּר אֶת בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי ה </ref>.

==Revenge==
# Revenge: Reuven asked Shimon to borrow his shovel. Shimon refused. The next day, Shimon asked Reuven to borrow his shovel, and Reuven refused, saying "I am not going to lend you my shovel, just as you didn't loan me your shovel." <ref> KSA 30:7 </ref>
# In this situation, Reuven should loan Shimon the shovel with a full heart; it is fitting for a person to be "Ma'avir al Midosav", or forgiving. This becomes easier when one considers the futility and unimportance of worldly matters, which aren't worthy of taking revenge over. <ref> Ibid. </ref>

==Bearing a Grudge==
# Bearing a Grudge: Reuven asked Shimon to borrow his shovel, but Shimon didn't want to. <ref> The KSA changes the לשון slightly from the first case. </ref>. Eventually, Shimon came to Reuven to ask him to borrow an object. Reuven replied: "I am not like you, and I won't respond in kind. [I will loan to you, even though you didn't loan to me.]" <ref> KSA 30:9 </ref>.
# In this situation, Reuven should erase the matter from his heart completely. This makes human interaction possible <ref> KSA ibid. in name of Rambam </ref>.

Revenge and Bearing a Grudge (Lo Tikom veLo Titor)

2014-02-06T21:04:44Z

RobertZ: Created page with "# One who bears a grudge or takes revenge violates the negative prohibition of "Lo Tikom and Lo Titor", i.e. Do not take revenge and do not bear a grudge <ref> Vayikra 19:18. ..."

Perfecting one's Middot

2014-02-06T20:49:59Z

RobertZ:

Many people have many different types of character traits <ref> Kitzur Shulchan Aruch 29, based on the Rambam, lists several examples:
#There are people who [[anger]] easily, and people who almost never get angry.
#There are people who are exceedingly arrogant, and those exceedingly meek.
#There are people who pursue desires that they never satisfy, and those who don't even desire necessities.
#There are people who are exceedingly greedy, and will never have enough money; there are those who are satisfied with less than they need, and don't attempt to pursue a livelihood.
#There are some who gather money, and eat what they own with distress. And there are those who spend all of their money.
</ref>
#Also see the following page: [[Anger]]

==The proper balance of Middot==
# Not only does one have to do Teshuvah for sins that require an action, like theft but one also needs to avoid bad middot <ref> Rambam Hilchot Teshuva 7:3, Shulchan Aruch Hamiddot 1: page 177. see there for a discussion of the torah source for this obligation </ref>
# The good and straight path, is to accustom oneself to follow the middle path when it comes to character traits. For example, a person shouldn't be too stingy or too generous in giving away of his money, rather one should give according to one's ability. <ref>Kitzur S"A 29:2, Shulchan Aruch Hamiddot volume 1: page 7</ref>
# Similarly, a person shouldn't desire physical items other than what a person needs to live. Nor should a person work too much in his business rather one should work to have enough funds for his worldly needs. <ref>Kitzur S"A 29:2</ref>
# However, arrogance is a very bad character trait and should be avoided altogether. One should accustom oneself to have a humble spirit. Additionally, [[anger]] is a vey bad character trait and one should stay far away from it. Thus, one should accustom oneself to refrain from [[anger]] even over something which is deserving of getting angry. <ref>Kitzur S"A 29:3</ref>
# A person should attempt to engage in being quiet except for speaking words of divrei torah or something that's necessary for his worldly needs. Even for one's worldly needs one shouldn't speak excessively. <ref>Kitzur S"A 29:5</ref>

==Examples of Middot==
# A person shouldn't laugh excessively [in empty matters], nor be sad; rather, one should be happy all one's days, with a good expression on one's face. <ref> KSA 29:2 </ref>.
# Jealousy, Desire, and Pursuit of Honor remove a person from the world <ref> Pirkei Avot 4:28 </ref>. Nonetheless, one shouldn't separate from them excessively, saying "I won't eat meat, drink wine, marry a wife, live in a nice house, or wear nice clothing; instead, I will wear a sack [of [[mourning]]]". This is also an evil path, and one is forbidden to walk on it. One is called a sinner if one does; even a Nazir is called a sinner for refraining from wine. The Torah has already forbidden enough, that we should add on more prohibitions. One shouldn't add on fasts unnecessarily. <ref> KSA 29:6. However, a Rebbe said at a Sichas Mussar: modern society often confuses what actually is a necessity, and what actually is a luxury </ref>.
# One should be content with one's lot <ref> KSA 29:6 </ref>.
# One should be as bold as a lion, light as an eagle, as fast as a deer and as strong as a lion, to do the will of your Father in heaven <ref> Pirkei Avos 5:23 </ref>. Thus, one shouldn't be embarrassed from people who scoff at him in his Divine Service. Nevertheless, one shouldn't likewise respond brazenly to them, so that one doesn't acquire the character trait of brazenness / עזות פנים <ref> KSA 29:8 </ref>.
# Argument is very bad <ref> </ref>. One shouldn't cause argument, even for a Mitzvah matter <ref> KSA 29:9 </ref>.

==Ways to Perfect Character Traits==
How should one accustom onesself to humility? One should always speak gently, and have a bent comportment with a head looking down, with one's heart above. One should always view a person as more important than oneself. <ref> KSA 29:3. For example:
# If the other person is a greater Torah scholar, one must honor him.
# If the other person is wealthy, one must honor him. </ref>.
# For example, if one sees a rich person, when one sees his wealth, one must think that Hashem gave him wealth because he is fit for it [and able to dispense it well to [[charity]]]. <ref> Ibid </ref>.
# If the other person is smaller than oneself in wisdom or wealth, one should view him as more righteous, because if he sins, he is considered Shogeig or forced, and if you sin, it is considered Intentional / Meizid. <ref> Ibid </ref>

Man's nature is to be drawn in deeds after his neighbors, friends, and people of his locale. Therefore, a person should endeavor to attach himself to Tzaddikkim and Talmidei Chachamim, so that he can learn from their ways. <ref> KSA 29:10. A Rebbe, when asked what the best way to acquire character traits is, responded that it is to find people that have those character traits already, and to imitate them </ref>. One should distance himself from the wicked, so that he doesn't learn from their deeds. <ref> ibid </ref>.

How can one avoid [[Lashon Hara]]?
# If one is a Talmid Chacham, one should study Torah.
# If one is unlearned, one should "ישפיל דעתו"--be more humble. <ref> Kitzur S"A 30:5 </ref>.

==Financial matters==
# There is a pious practice not to accept any gifts but rather to trust that Hashem will provide his needs.<ref>Kitzur S"A 29:21</ref>
# One shouldn't be stingy, but one shouldn't give away all one's money. <ref> Ibid 29:2 </ref>.

==Consequences of Bad Middot==

# Four groups of people don't receive the Divine Presence: -Scoffers -Flatterers -Liars -Speakers of [[Lashon Hara]] <ref> KSA 30:6 </ref>.

==Sources==
<references/>

Perfecting one's Middot

2014-02-06T20:47:01Z

RobertZ: /* Ways to Perfect Character Traits */

Many people have many different types of character traits <ref> Kitzur Shulchan Aruch 29, based on the Rambam, lists several examples:
#There are people who [[anger]] easily, and people who almost never get angry.
#There are people who are exceedingly arrogant, and those exceedingly meek.
#There are people who pursue desires that they never satisfy, and those who don't even desire necessities.
#There are people who are exceedingly greedy, and will never have enough money; there are those who are satisfied with less than they need, and don't attempt to pursue a livelihood.
#There are some who gather money, and eat what they own with distress. And there are those who spend all of their money.
</ref>
#Also see the following page: [[Anger]]

==The proper balance of Middot==
# Not only does one have to do Teshuvah for sins that require an action, like theft but one also needs to avoid bad middot <ref> Rambam Hilchot Teshuva 7:3, Shulchan Aruch Hamiddot 1: page 177. see there for a discussion of the torah source for this obligation </ref>
# The good and straight path, is to accustom oneself to follow the middle path when it comes to character traits. For example, a person shouldn't be too stingy or too generous in giving away of his money, rather one should give according to one's ability. <ref>Kitzur S"A 29:2, Shulchan Aruch Hamiddot volume 1: page 7</ref>
# Similarly, a person shouldn't desire physical items other than what a person needs to live. Nor should a person work too much in his business rather one should work to have enough funds for his worldly needs. <ref>Kitzur S"A 29:2</ref>
# However, arrogance is a very bad character trait and should be avoided altogether. One should accustom oneself to have a humble spirit. Additionally, [[anger]] is a vey bad character trait and one should stay far away from it. Thus, one should accustom oneself to refrain from [[anger]] even over something which is deserving of getting angry. <ref>Kitzur S"A 29:3</ref>
# A person should attempt to engage in being quiet except for speaking words of divrei torah or something that's necessary for his worldly needs. Even for one's worldly needs one shouldn't speak excessively. <ref>Kitzur S"A 29:5</ref>

==Examples of Middot==
# A person shouldn't laugh excessively [in empty matters], nor be sad; rather, one should be happy all one's days, with a good expression on one's face. <ref> KSA 29:2 </ref>.
# Jealousy, Desire, and Pursuit of Honor remove a person from the world <ref> Pirkei Avot 4:28 </ref>. Nonetheless, one shouldn't separate from them excessively, saying "I won't eat meat, drink wine, marry a wife, live in a nice house, or wear nice clothing; instead, I will wear a sack [of [[mourning]]]". This is also an evil path, and one is forbidden to walk on it. One is called a sinner if one does; even a Nazir is called a sinner for refraining from wine. The Torah has already forbidden enough, that we should add on more prohibitions. One shouldn't add on fasts unnecessarily. <ref> KSA 29:6. However, a Rebbe said at a Sichas Mussar: modern society often confuses what actually is a necessity, and what actually is a luxury </ref>.
# One should be content with one's lot <ref> KSA 29:6 </ref>.
# One should be as bold as a lion, light as an eagle, as fast as a deer and as strong as a lion, to do the will of your Father in heaven <ref> Pirkei Avos 5:23 </ref>. Thus, one shouldn't be embarrassed from people who scoff at him in his Divine Service. Nevertheless, one shouldn't likewise respond brazenly to them, so that one doesn't acquire the character trait of brazenness / עזות פנים <ref> KSA 29:8 </ref>.
# Argument is very bad <ref> </ref>. One shouldn't cause argument, even for a Mitzvah matter <ref> KSA 29:9 </ref>.

==Ways to Perfect Character Traits==
How should one accustom onesself to humility? One should always speak gently, and have a bent comportment with a head looking down, with one's heart above. One should always view a person as more important than oneself. <ref> KSA 29:3. For example:
# If the other person is a greater Torah scholar, one must honor him.
# If the other person is wealthy, one must honor him. </ref>.
# For example, if one sees a rich person, when one sees his wealth, one must think that Hashem gave him wealth because he is fit for it [and able to dispense it well to [[charity]]]. <ref> Ibid </ref>.
# If the other person is smaller than oneself in wisdom or wealth, one should view him as more righteous, because if he sins, he is considered Shogeig or forced, and if you sin, it is considered Intentional / Meizid. <ref> Ibid </ref>

Man's nature is to be drawn in deeds after his neighbors, friends, and people of his locale. Therefore, a person should endeavor to attach himself to Tzaddikkim and Talmidei Chachamim, so that he can learn from their ways. <ref> KSA 29:10. A Rebbe, when asked what the best way to acquire character traits is, responded that it is to find people that have those character traits already, and to imitate them </ref>. One should distance himself from the wicked, so that he doesn't learn from their deeds. <ref> ibid </ref>.

How can one avoid [[Lashon Hara]]?
# If one is a Talmid Chacham, one should study Torah.
# If one is unlearned, one should "ישפיל דעתו"--be more humble. <ref> Kitzur S"A 30:5 </ref>.

==Financial matters==
# There is a pious practice not to accept any gifts but rather to trust that Hashem will provide his needs.<ref>Kitzur S"A 29:21</ref>
# One shouldn't be stingy, but one shouldn't give away all one's money. <ref> Ibid 29:2 </ref>.

==Sources==
<references/>