Daily Halacha - delivered directly to your computer and/or mobile device. https://itorah.com/daily-halacha/ en-us Copyright 2026 iTorah.com Sat, 25 Apr 2026 00:01:11 GMT Sat, 25 Apr 2026 00:01:11 GMT http://blogs.law.harvard.edu/tech/rss itorahwebsite@gmail.com Rabbi Eli J. Mansour Daily Halacha by Rabbi Eli J. Mansour - delivered directly to your computer and/or mobile device. Daily Halacha Given Daily by Rabbi Eli J. Mansour. Please check back frequently to get the latest Halacha. episodic Torah Learning Resources. itorahwebsite@gmail.com No 2e9a2901-c4cf-38d3-65f1-cda7015ee8eb The Rama opens his glosses to the Shulhan Aruch by citing a passage from the Rambam's Moreh Nebuchim about the importance of maintaining awareness of Hashem's watchful eye. Knowing that Hashem is always watching us, wherever we are, will naturally bring us Yir'at Shamayim (fear of Heaven), which will, in turn, help ensure that we avoid wrongdoing, even when we feel tempted to sin. This concept is stated very clearly in a famous Mishna in Pirkeh Abot (2:1) which teaches: "Look at three things and you will not come upon sin: Know what is above you – a watchful eye and a listening ear, and that all your deeds are written in a book." The most basic thing we can do to avoid wrongful conduct, to overcome spiritual challenges and withstand sinful lures, is to live with a constant awareness that Hashem sees everything we do. In fact, this was the primary message that the religious leaders would convey to the people in times of crisis to inspire them to perform Teshuba (repentance). The Mishna in Masechet Ta'anit (15a) says that when a public fast day was declared on account of a crisis, such as a drought or plague, the townspeople would assemble and their spiritual leader would speak to them "Dibreh Kibushin." Rabbenu Hananel (Tunisia, d. 1050) explains the word "Kibushin" to mean "concealed," and writes that the leader would reveal the people's hidden sins. This seems very difficult to understand, as it works off the assumption that the town's Rabbi had prophetic insight and knew which sins the people committed in private. The Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) explained Rabbenu Hananel to mean that the Rabbi would not actually expose hidden offenses, but would rather remind the people that everything they do, even in private and secrecy, is known to Hashem. This would draw the people's attention to the need to avoid misconduct at all times, as everything they do is seen and recorded. The Hafetz Haim famously remarked that the advent of video recording helps us understand this concept. It was always difficult for people to fully comprehend the notion that everything we do in life is "filmed' and put onto the record. Now that we have the ability to record, we understand this much more clearly. One of the most basic principles of religious life is that we must live with this awareness, with Yir'at Shamayim, recognizing that Hashem sees everything we do. Fri, 24 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 45aa0715-cfd6-f396-98c5-5da850becf56 The Rama (Rav Moshe Isserles, Poland, 1530-1572) begins his glosses to the Shulhan Aruch by citing the Rambam's comments in Moreh Nebuchim regarding the verse in Tehillim (16:8), "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, always." The Rambam describes this verse as "Kelal Gadol Ba'Torah U'b'ma'alot Ha'sadikim Asher Holechim Lifnei Ha'Elokim" – "a great principle of the Torah and of the qualities of the righteous who walk before G-d." He explains that a person acts much differently in private than he does in the presence of a king, and thus if a person lives with the awareness that he is always in G-d's presence, and that G-d sees everything he does, even when he is alone, he will avoid sin and always conduct himself properly. The Rama brings this passage at the very beginning of the Shulhan Aruch because if a person lacks Yir'at Shamayim – fear of G-d – then learning this book will not help him. The Shulhan Aruch establishes for a person what he must do and must not do, but if a person does not live with fear of Hashem, and does not recognize that he is held accountable for all his actions, then there is no purpose served by learning about his religious responsibilities. The verse discussed by the Rambam in this passage begins with the word "Shiviti," which is commonly translated as "I place," but could also be understood as a derivative of the word "Shaveh" – "equal." Some have thus explained this verse to mean that our awareness of Hashem's presence and His Hashgaha (providence) must remain "equal" and consistent at all times. It is relatively easy to sense Hashem's watchful eye when things are going well, when we enjoy good fortune, but this becomes more difficult in times of hardship and distress. "Shitivi Hashem" means that we fully acknowledge Hashem's presence at every moment, and that He guides and directs the course of our lives at every step, under all circumstances, both in good times and in life's more difficult periods. As the Mishna in Masechet Berachot (54a) famously teaches, we must bless Hashem upon experiencing misfortune just as we bless Him in times of good fortune. This might also explain why this verse speaks of Hashem being present "Le'negdi" – "opposite me." Rather than say that G-d is "Lefanai" – "before me," this verse chooses the word "Le'negdi," which connotes opposition. One explanation is that we must acknowledge Hashem's presence and live in humble submission to His will even when it appears that He is "opposing" us, that He is causing us misfortune. We believe that everything Hashem does – even that which causes us pain and distress – is ultimately to our benefit, and so even when He appears "Le'negdi," in opposition, we must continue placing our trust in Him and serving Him faithfully. Others explain the word "Le'negdi" as a reference to the need to occasionally oppose our natural instincts. Living with an awareness of Hashem's presence leads us to self-restraint, to abstain from things we instinctively wish to do in submission to Hashem's command. And thus Hashem's presence is "Le'negdi," causing us to oppose ourselves, our sinful tendencies, so we live in strict accordance with His will at all times. Thu, 23 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 cc0d68ac-9263-9e46-189d-603e51966e22 Immediately upon waking in the morning, one should recite the brief "Modeh Ani" prayer, thanking Hashem for restoring his soul. This prayer is mentioned already in Sefer Ha'yir'a, by Rabbenu Yona (Spain, 1210–1263), and in Seder Ha'yom (by Rav Moshe Ben Machir, Safed, 16th century). When one sleeps, he entrusts his soul to G-d, who returns it in the morning, and so when we wake up in the morning, we thank Hashem for returning our soul "Be'hemla" – with compassion. G-d is under no obligation to return our souls, but He does so in His infinite mercy and love. We must therefore express our gratitude to Him as soon as our souls are returned, right when we wake up. In fact, Hashem not only restores our souls, but He gives them back to us in better condition, as it were, than they were when we entrusted them to Him. Imagine a person borrows his fellow's phone, and he returns it fully charged, with a new screen and a new case. This is what happens with a person's soul each morning. Over the course of the day, a person "damages" his soul through his misdeeds. However, if he sincerely repents before he goes to sleep, Hashem mercifully "cleanses" the soul for him during the night, returning it in the morning in a pristine state of purity. For this, too, we must express our gratitude when we wake up in the morning. Additionally, the soul feels more comfortable and "at home" in the heavens, in the purely spiritual realm, than it does here on earth within our physical bodies. Each morning, when the time comes for the soul to return to the person's body, it resists. G-d needs to exert pressure, as it were, and "convince" the soul to once again leave the pristine environs of the heavens and go bacl into our messy, complex physical world. This is another reason why we express our gratitude each morning. One of the commentators noted that the "Modeh Ani" prayer is specifically formulated such that the first word which leaves our mouth in the morning is "Modeh," an expression of gratitude. If the words were reversed, and the text read "Ani Modeh," then the first word uttered in the morning would be "Ani" – "I," and this would be inappropriate. Our first thoughts in the morning should be not about ourselves, but rather about Hashem, our debt of gratitude to Him, and our obligations toward Him. Many people make the mistake of reciting the words "Be'hemla Rabba" together, assuming that it means, "with abundant compassion." However, this is incorrect, because this leaves the final word of the prayer – "Emunatecha" ("Your trustworthiness") – on its own, without any meaning. The correct reading of this prayer is that we thank Hashem for restoring our souls "Be'hemla," with compassion, and we then exclaim, "Rabba Emunatecha" – G-d's trustworthiness is truly extraordinary. As mentioned, He reliably restores our souls each morning – giving them back not only intact, but in even better condition than they were when we entrusted them to Him. The widespread custom is that women recite this prayer in the feminine form, saying, "Moda" instead of "Modeh." Although there were some Poskim who opposed adjusting the text of the fixed prayer service to the feminine form for women, this does not apply to "Modeh Ani," which is not a formal prayer. It was introduced after the time of the Talmud, and so we do not need to be so strict about its wording. Children should be taught to recite "Modeh Ani" each morning. Since "Modeh Ani" does not have the status of a formal prayer, it may be recited even without wearing a Kippa, and it may be recited even before one washes his hands. Rav Yaakob Emden (Germany, 1697-1776) maintained that one must wash his hands before reciting "Modeh Ani" in the morning, but the consensus among the Poskim does not follow this opinion. The Yalkut Yosef cites the ruling of Rav Aryeh Tzvi Frommer (Poland, 1884-1943) that one may recite "Modeh Ani" in the restroom, since it is not a formal prayer and does not mention a Name of Hashem. However, Rav Yisrael Bitan questioned this ruling, noting that Halacha forbids uttering even descriptive references to Hashem – such as "Rahum" and "Hanun" – in a bathhouse. This should, seemingly, apply also to a prayer in which we speak directly to Hashem, such as "Modeh Ani." Moreover, Rav Bitan cites Poskim who forbade reciting "Modeh Ani" in the presence of a patient with a bedpan. Therefore, one should not follow this leniency, and should refrain from reciting "Modeh Ani" in the restroom. It should be recited immediately when one wakes up, before he gets out of bed. Wed, 22 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 0a8e88c4-5a97-47e9-6291-02e4a2b1d452 We have been discussing the opening Halacha in the Shulhan Aruch requiring one to be "strong like a lion" to rise in the morning. The Rama (Rav Moshe Isserles, Poland, 1530-1572) adds: "Yakum Bi'zrizut La'abodat Bor'o" – "One shall rise with zeal for the service of his Creator." A number of commentators raised the question of how to reconcile these statements with the Gemara's warning in Masechet Gittin (70) that rising immediately after performing certain activities poses a danger to one's health. These activities include eating, drinking, blood-letting, and sleeping. How can the Shulhan Aruch and Rama require one to immediately jump out of bed in the morning, if the Gemara warns that this could be harmful to one's health? Several different answers have been offered for this question. The Taz (Rav David Segal, 1586-1667) dismissed this question entirely, stating that if a person jumps out of bed for the service of Hashem, then clearly his wellbeing will not be harmed. Hashem protects those who go to perform Misvot, and so the warning about jumping out of bed immediately after waking up does not apply if one's intention is to right away prepare for prayer and for the day's Misvot. The work Tosefet Shabbat explains that when the Rama writes that a person should immediately "rise" – "Yakum" – he means that a person should right away sit up. The Tosefet Shabbat brings a prooftext from the story of Yaakob bringing meat to his father, Yishak, before receiving his blessing. When Yaakob arrived, he said, "Yakum Abi Ve'yochal Mi'sed Beno" – "My father shall rise and eat from the hunt of his son" (Bereshit 27:31). Clearly, Yaakob was not telling his father to stand up to eat. Rather, Yishak – an elderly man – was lying or reclining, and Yaakob asked him to sit up straight so he can eat. Likewise, the Rama perhaps meant that a person should right away straighten himself up in bed after waking, but should then wait a few moments before getting out of bed. The Magen Abraham explains in a slightly different vein, asserting that the Rama meant that a person should get out of bed quickly, but not immediately after waking up. A person should wait a moment or two, and then get out of bed. Likewise, the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1812) writes that one should first stay in bed for the recitation of "Modeh Ani," and then get out of bed. This is, indeed, the Halacha – that one should recite "Modeh Ani" immediately upon waking, and should then get out of bed. Tue, 21 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 7bc2ea98-1919-e336-757b-1e0d0a5c5450 The Mishna in Pirkeh Abot (5:20) instructs that one should "run like a deer" ("Ratz Ka'sevi") to fulfill Hashem's will. This refers to the requirement to perform Misvot energetically, with enthusiasm, and not lethargically, as though we would rather be doing something else. People often run to the synagogue when they are late for the Minyan – but the truth is that one should always "run like a deer" to shul, even when they have plenty of time. Walking fast to the synagogue shows one's enthusiasm and eagerness to serve Hashem, and so regardless of the time, even if one is early, he should walk briskly to shul. This also means that one should not procrastinate when it comes to Torah learning or Misva observance. If a person has an opportunity to learn or to perform a Misva, he should proceed to seize the opportunity immediately, without delay. Otherwise, he gives the Yeser Ha'ra (evil inclination) a chance to interfere, to disrupt his plans by trying to convince him not to perform the Misva. Finally, this admonition requires us to strive to perform Misvot ourselves rather than delegate them to others. The Gemara in Masechet Kiddushin (41a) establishes, "Misva Bo Yoter Mi'bi'shluho" – it is preferable to perform a Misva oneself than to discharge one's obligation through an agent. Personally tending to a Misva demonstrates one's love for the Misva, and that he cherishes opportunities to serve his Creator. There are certain Misvot that may be performed through an agent, a rule known in Halacha by the expression "Sheluho Shel Adam Ke'moto" – "A person's messenger is like himself." However, Hacham Baruch Ben-Haim noted that the word "Kemoto" in this expression can be read to mean "like his death" – warning that accustoming oneself to delegate Misvot is a type of spiritual demise. We achieve spiritually and build our relationship with Hashem by pursuing Misva opportunities, by lovingly and excitedly involving ourselves in Misvot, without looking for other people to do them for us. Mon, 20 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 6d57c288-eded-5446-1841-657384c788a5 The Mishna in Pirkeh Abot (5:20) instructs us to be "Kal Ka'nesher" – "light as an eagle." The Tur, at the very beginning of the work, comments that although this appears to refer to zeal and alacrity in the performance of Misvot, this cannot be the correct meaning, because the Mishna then instructs us to "run like a deer" ("Ratz Ka'svi"), which clearly speaks of swift, energetic performance of Misvot. Rather, the Tur writes, "Kal Ka'nesher" means that we must ensure to guard our eyes and avoid forbidden sights. An eagle, which soars to great heights and flies at great speeds, can see vast distances at every moment, and so this creature is associated with the faculty of vision. We must be exceptionally vigilant to turn our eyes away from forbidden sights, because sinful desires begin with the eyes – the eyes see something enticing, and then the heart wants it. The lure begins with the eyes, and so the Mishna urges us to swiftly turn our eyes away from things that we should not be seeing. In fact, there is a tradition that if a person has the opportunity to look at an improper sight, and he turns his eyes away, then at that moment he can make any request from G-d, and the request is likely to be granted. Of course, this is an especially difficult challenge, and, moreover, we often cannot control what we see, because things come into view without our having wanted them to. For this reason, King David prayed, "Ha'aever Enai Me're'ot Shav" (119:37) – that G-d should turn his eyes away from improper sights. We need to beseech G-d for assistance, and ask Him to shield our eyes from things that we should not see. We read in the Book of Bereshit (17:5) that Hashem added the letter Heh to Abraham Abinu's name, which was thus changed from "Abram" to "Abraham." Hacham Baruch Ben-Haim explained that the name "Abraham" in Gematria equals 248, alluding to the 248 limbs in a person's body. Abraham was called "Abram" because he exerted control over his entire body except for five of his limbs – the two eyes, the two ears, and the nose. These are beyond a person's control, as he can encounter forbidden sights, forbidden sounds (such as Lashon Ha'ra) and forbidden smells (such as the scent of pagan sacrifices) without planning to. Once Abraham had fully mastered all that he was able to master, Hashem then added the letter Heh – stepping in to ensure that his eyes, ears and nose would likewise remain pure and be protected from anything improper. If we exert the maximum effort that we can in this regard, and we beseech G-d for help, then He will give us the assistance we need to avoid seeing forbidden sights. Fri, 17 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 d053577a-529b-45d5-d882-8dbd2269ba38 The Midrash tells that each day, King David would have plans for the day, intending to go to various places and to see different people, but his legs always brought him to the Bet Midrash to learn Torah. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) understood the Midrash's comment literally, that King David's legs had "a mind of their own," so-to-speak, and would bring David to the study hall despite his plans to go elsewhere. David had such a strong, deep-seated desire to learn Torah that his legs automatically took him to the Bet Midrash, even when he did not plan to go there. The Or Ha'haim explains on this basis the Torah's promise of great reward "Im Be'hukotai Telechu" – "If you walk according to My statutes" (Vayikra 26:3). This means that we are worthy of great reward if we feel such love and passion for Torah that we walk "Be'hukotai" – toward the Torah's laws, to learn, even when we do not intend to, because our legs automatically bring us to the study hall. Hacham Baruch Ben-Haim, however, offered a different explanation of the Midrash's comment. He said that each morning, the Yeser Ha'ra (evil inclination) would try to convince David to stay in bed, and David fought the Yeser Ha'ra by saying that he needed to get up to tend to his personal affairs. The Yeser Ha'ra has no problem with us getting up for mundane purposes, and so it left David alone and discontinued its efforts to persuade David to remain in bed. Once David got out of bed without having to struggle against the Yeser Ha'ra, he then went to the Bet Midrash to learn Torah instead of tending to his personal affairs. This was David's strategy for defeating the Yeser Ha'ra in the morning and overcoming the difficult challenge of getting up early to serve Hashem. This reading of the Midrash perhaps sheds light on a difficult verse in Shir Hashirim (4:16): "Uri Safon U'bo'i Teman" – "Arise in the north, and come to the south." The north is associated with material blessings, as the Shulhan (table) in the Mishkan – which symbolized Parnasa (livelihood) – was positioned to the north side. The south is associated with Torah wisdom, as the Menorah – the symbol of the "light" of Torah – was situated along the southern wall of the Mishkan. For this reason, the Gemara teaches that one who seeks wealth should turn somewhat to the north while praying, whereas one who seeks Torah wisdom should turn somewhat to the south. Accordingly, the verse in Shir Hashirim may be understood to mean that we should tell the Yeser Ha'ra in the morning that "Uri Safon" – we are waking up for the sake of pursuing wealth, to work and make a respectable livelihood, as the Yeser Ha'ra will then cease his efforts to convince us to stay in bed. But thereafter, "Bo'i Teman" – we should go "south," to the synagogue and study hall to pray and immerse ourselves in Torah study. Thu, 16 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 d5d3b838-706e-f6a5-f396-96d446fe70db The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time. Wed, 15 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 3a56940c-a6b3-4583-4b9f-f8b7e1bcb60e Rav Yosef Karo, author of the Shulhan Aruch, begins his seminal work of Halacha by stating, "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." This exhortation is based on the Mishna in Pirkeh Abot (5:20), in which Yehuda Ben Tema urges us to be "brazen as a leopard, swift as an eagle, running like a deer, and mighty as a lion" to fulfill G-d's will. Some have raised the question of why the Shulhan Aruch brings only the analogy to a lion, and not the others. He writes that we should be strong "as a lion" when rising in the morning, without mentioning the requirement to be "brazen like a leopard" or energetic like an eagle or deer. Why? One intriguing theory appears in the work Shulhan Melachim, which notes that the phrase "Yitgaber Ka'ari" in Gematria equals 846 – the same Gematria as Rav Yosef Karo's name: "Yosef ben Efrayim Karo." (This resembles the observation made by some commentators that the Rama (Rav Moshe Isserles, Cracow, 1530-1572), who wrote glosses to the Shulhan Aruch, begins these notes by twice writing the word "Hagaha" ("note"). The word "Hagaha" in Gemaria equals 13, such that the two instances of this word equal 26 – the Gematria of the Name of Hashem ("Havaya"). The Rama was alluding to us that he was writing this work purely for the sake of Heaven.) Another explanation given is that the four animals mentioned by Yehuda Ben Tema in the Mishna correspond to the four basic elements of the natural world – fire, water, air and earth, and the lion is associated with fire. The Shulhan Aruch therefore emphasizes this particular exhortation – "Yitgaber Ka'ari" – to emphasize that we must strive to rise early in the morning in order to defeat the Yeser Ha'ra (evil inclination), which burns like a fire within each person. Waking early is a critically important aspect of the war we must wage against the Yeser Ha'ra, and so the Shulhan Aruch urges us to muster the strength of a lion – which is associated with fire – to counteract the force of the "fire" of the evil inclination. Others explain that a lion sleeps with one eye open, so it can remain alert to potential dangers even while it sleeps. The lion thus symbolizes the vigilance needed to protect ourselves against spiritual risks, that we can never fully "close our eyes" and ignore the spiritual dangers that abound all around us. I also saw a different approach – that the lion wakes up energetic and refreshed in the morning because it consistently goes to sleep when night falls and sleeps throughout the night. One of the simplest measures we can take to help ensure we can rise early in the morning is to go to sleep at a reasonable hour at night. The Shulhan Aruch instructs us to wake up in the morning like a lion to indicate that we should go to sleep like a lion – at a reasonable hour – which will enable us to wake up refreshed like a lion. Tue, 14 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 318bc249-f880-87ca-b1b5-0548f00388bc The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator. Mon, 13 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 f9341c6a-2c5e-a83d-fc7d-c91ff60058f5 The word "Yahrtzeit" comes from the Yiddish word "Yahr," which means "year," and it is of course used in reference to the date on which a loved one had passed away. It is customary for a person who observes a Yahrtzeit for a parent to recite Kaddish from the Shabbat preceding the Yahrtzeit. Thus, for example, if the Yahrtzeit falls on Tuesday, then the individual begins reciting Kaddish from the Kaddish Al Yisrael following "Bameh Madlikin" on Friday night, and he continues through Minha on Tuesday afternoon. It is customary for the person to also receive an Aliya on the Shabbat preceding the Yahrtzeit, and the Hashkaba prayer is recited at that time. Preferably, he should receive the Aliya of Maftir, which brings the greatest benefit to the parent's soul. Importantly, though, one must not fight to receive the Aliya of Maftir – or any Aliya – as the merit of foregoing for the sake of peace far exceeds the merit of any Aliya. Different customs exist regarding the case of a Yahrtzeit that falls on Shabbat. Some recite Kaddish from the preceding Shabbat and throughout the week, whereas others recite Kaddish only on the Shabbat of the Yahrtzeit. One should consult with his Rabbi for practical guidance in such a situation. Some have the custom to fast on a parent's Yahrtzeit. This is due to the tradition that a deceased soul is judged each year on his Yahrtzeit. Although a person obviously can no longer perform Misvot after he leaves this world, he is judged on the basis of his offspring's conduct. Therefore, by fasting, learning Torah, praying and giving Sedaka on the Yahrtzeit, one benefits the departed parent's soul by helping to ensure a favorable judgment. A Yahrtzeit is to be observed even many years – and even many decades – after a parent's passing. The Sages teach that the righteous "have no rest, neither in this world nor in the next world," as here in our world, they constantly work and strive for greater spiritual heights, and in the next world, they are constantly being elevated through the good deeds of their progeny. Therefore, a child should continue observing the parent's Yahrtzeit throughout his life. If, for whatever reason, a person did not recite Kaddish on a parent's Yahrtzeit, he can make it up the next day, or on whichever day he remembers. This is the ruling of Hacham Ovadia Yosef. Sun, 12 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 300e47ee-546f-da71-7f5a-a083c1fc53dc When one concludes the twelve-month mourning period following a parent's passing, an event called an "Arayat" is customarily held. The word "Arayat" means "reading," and the event is so named because portions of Tehillim and of certain Kabbalistic works are read. Food is normally served as the event. Hacham Ovadia Yosef ruled that if a person wishes to continue reciting Kaddish even after the twelve-month mourning period, he may do so, and this will bring benefit to the deceased's soul. Although the standard punishment in Gehinam lasts for only twelve months, Rav Haim Vital (1543-1620) writes that some wicked people are not even ready to be brought to Gehinam immediately after their death, and thus their period of suffering in Gehinam – which could last up to twelve months – might begin only some time after death. Therefore, there is benefit to the Kaddish recitation even beyond the twelve-month mourning period. In fact, the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) instructed his sone to recite Kaddish after his passing at least once a day for the rest of their lives. Nevertheless, this is not the commonly accepted practice. Generally speaking, people recite Kaddish for their parents after the first twelve months only following a Torah class or Tehillim reading, but not during the prayer service. Sometimes, a Rabbi might advise a congregant to continue reciting Kaddish after the first year of mourning in order to encourage the congregant to continue attending the prayers. Summary: Although there is benefit to reciting Kaddish for a deceased parent even after the twelve-month mourning period, it is customary not to, except after a Torah class or Tehillim reading. Fri, 10 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 7e7dc677-51a6-4361-e881-133a3d035413 After the passing of a parent, Heaven forbid, the child observes a twelve-month period of mourning, and thus, fundamentally, Kaddish should be recited for that entire period. However, the Rama (Rav Moshe Isserles, Poland, 1530-1572) brings (Y.D. 376) Poskim who ruled that the mourner should stop reciting Kaddish after eleven months. This is due to the Mishna's teaching in Masechet Eduyot (2:10) that the wicked are punished in Gehinam for twelve months. If a mourner recites Kaddish for a parent for twelve months, this might give the impression that he considers his parent a wicked person, Heaven forbid, such that the parent requires twelve months of Kaddish to be spared the punishments of Gehinam. Therefore, some Poskim rule that the child should recite Kaddish for only eleven months. A second custom is mentioned by the Kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673), who writes that he instructed people to stop reciting Kaddish one week before the culmination of the twelve-month mourning period. By contrast, the Sha'ar Ha'kavanot (Rav Haim Vital, 1542-1620) cites the Arizal's teaching that a mourner should recite Kaddish for a parent throughout the year of mourning. The Arizal emphasized that Kaddish is recited even on Shabbat and Yom Tob, when the wicked receive a respite from the punishments of Gehinam. This demonstrates, the Arizal explained, that reciting Kaddish does more for the deceased parent than simple extricate the soul from Gehinam; it also elevates the soul to higher levels in Gan Eden. Publicly declaring G-d's greatness fulfills the Misva of Kiddush Hashem – glorifying the Name of G-d, which is the greatest Misva a person can perform. In fact, some Kabbalists teach that the Misva of Kiddush Hashem can rectify even the most grievous sins. The merit of the Kaddish recitation, then, brings immense benefits to the deceased parent's soul, beyond protecting the soul from the punishments of Gehinam. Therefore, the Arizal maintained that reciting Kaddish for the entire year of mourning does not necessarily give the indication that one considers his parent a wicked person. Accordingly, the Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that the custom in Italy, Egypt and Jerusalem was to recite Kaddish for twelve full months. Nevertheless, the Hida recommended refraining from reciting Kaddish for one week. Similarly, the Ben Ish Hai (Rav Yosef Haim Baghdad, 1833-1909), in his Rav Pe'alim, writes that the custom in Baghdad was to conduct a memorial service (Arayat) after eleven months to signify that the deceased is not considered a sinner, after which the mourners would refrain from reciting Kaddish for one week, and then resume reciting Kaddish until the end of the twelfth month. This is, indeed, the common practice in our community – to refrain from Kaddish for one week at the beginning of the twelfth month, and to then resume the Kaddish recitation until the end of the month. It should be noted that this entire discussion applies only to the Kaddish recitations in the prayer service. The Kaddish recited after Torah learning or after the reading of Tehillim is recited by a mourner throughout the twelve months, even during the week when he abstains from Kaddish during the prayer service. Additionally, Hacham David Yosef, in Halacha Berura, cites his father, Hacham Ovadia, as ruling that if a mourner serves as Hazzan, then he recites all the Kaddishim included in the prayer service, even during the first week of the twelfth month. Summary: Different customs exist as to when a mourner stops reciting Kaddish for a deceased parent. The generally accepted custom in our community is to stop reciting Kaddish during the first week of the twelfth month, and to then resume reciting Kaddish until the end of the month. Even during that week, the mourner recites Kaddish after Torah learning and Tehillim reading, and if he serves as Hazzan, then he recites all the Kaddishim that are part of the prayer service. Tue, 07 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 c55aa495-4b00-4f05-47f1-0b38e9bb41c6 If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point where the mourners recite Kaddish – just before Alenu, at the end of the service – is the mourner allowed to interrupt his Pesukeh De'zimra recitation to say Kaddish? As a rule, it is forbidden to interrupt Pesukeh De'zimra, and the question thus arises whether reciting Kaddish for a parent qualifies as an exception where interrupting Pesukeh De'zimra is justified. The Mishna and Gemara in Masechet Berachot address the situation where a person is reciting Shema, or the blessings before or after Shema, when his father passes by. Strictly speaking, Halacha permits the person to interrupt his recitation for the sake of extending a greeting his father. As a practical matter, this Halacha does not apply nowadays, because protocols for greeting parents are not as formal as they were in the past, and thus it is not necessary to interrupt one's prayer in order to extend a greeting to a parent. However, the concept underlying this Halacha is relevant with regard to the Kaddish recitation. Reciting Kaddish for a parent fulfills the Misva of Kibbud Ab Va'em (honoring parents), and we therefore apply the rule that was observed in the past regarding respectful greetings to one's parent during the prayer service. The benefit brought to the deceased parent's soul through the recitation of Kaddish indeed justifies interrupting Pesukeh De'zimra, and thus the person in this case should recite the mourners' Kaddish together with the congregation. If the person sees that the congregation will soon arrive at the point of the mourners' Kaddish, he should, if possible, complete the Mizmor (chapter) that he is currently reciting, as it is preferable to make an interruption in between two Mizmorim instead of interrupting a Mizmor. Summary: If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point of the mourners' Kaddish, he should interrupt Pesukeh De'zimra to recite Kaddish. Preferably, he should try to complete the Mizmor (chapter) that he currently recites before Kaddish need to be recited, so he does not interrupt a Mizmor. Mon, 06 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 94448a4f-d2cd-f9f8-baa5-f1fcae63572f When a non-Jew undergoes conversion and becomes a Jew, he is, halachically speaking, no longer related to his biological parents. Nevertheless, if a convert's parent passes away, it is appropriate for him to recite Kaddish to benefit the parent's soul. He of course owes his parents a debt of gratitude for bringing him into the world and caring for him, and so it is proper recite Kaddish to benefit their soul. Although the parents are not Jewish, nevertheless, the Kaddish recitation enables their souls to rest peacefully in the afterlife, and it spares them from punishment. This is the ruling of Hacham Ovadia Yosef, who noted the discussion of Tosafot (Sota 10b) regarding King David's prayers for the soul of his son, Abshalom. Tosafot establish that although a person's Misvot cannot benefit the soul of his deceased child (the way a person's Misvot benefit the soul of a deceased parent), a person's prayers can benefit his deceased child's soul. And thus King David's prayers to elevate his son's soul from Gehinam were effective. Hacham Ovadia applied this principle to the case of a convert. Since Halacha does not regard the convert as the biological parent's child, his Misvot cannot benefit the parent's soul, but his prayers can benefit the parent's soul. Therefore, it would be appropriate for the convert to recite Kaddish for the deceased parent. An adopted child should recite Kaddish for the parents who adopted him and raised him. He of course owes them an enormous debt of gratitude for all they did for him, raising him, caring for him, and assuming responsibility for him, and so he should recite Kaddish after their passing to benefit their souls. Summary: It is appropriate for a convert to recite Kaddish for his deceased parent. Likewise, a person who was adopted should recite Kaddish for the parents who adopted him and cared for him. Sun, 05 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 2d14e3ad-4883-7ba4-f367-ccf7a5888b0b The Gemara in Masechet Yebamot (62b) teaches that grandchildren are considered like children. One application of this principle is the ruling of the Rama (Rav Moshe Isserles, Poland, 1530-1572) that the obligation of Kibbud Ab Ve'aem (honoring parents) includes a requirement to give honor to one's grandparents. Accordingly, Hacham Ovadia Yosef ruled that there is a Misva to recite Kaddish for a deceased grandparent, as this benefits the grandparent's soul and thus fulfills the Misva of Kibbud Ab Va'em. Indeed, the Kensset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that he instructed his sons to recite Kaddish for their grandmother. However, if one's parent is still alive, he should first request the parent's permission, as some people do not feel comfortable with their children reciting Kaddish. Although it is a Misva to recite Kaddish for a grandparent, this is not commonly done, unless there is nobody else to recite Kaddish for the grandparent. Hacham Ovadia cites Rav Menahem Azarya Mi'Fano (Italy, 1548-1620) as stating that there is no obligation to recite Kaddish for one's deceased wife. Nevertheless, it is customary to do so, and a husband's recitation of Kaddish for his wife brings greater benefit to her soul than Kaddish recited by somebody who is not related to her. Summary: It is a Misva to recite Kaddish for a deceased grandparent, provided that one's living parents allow him to do so, though this is not customarily done unless there is nobody else to recite Kaddish for the grandparent. It is customary to recite Kaddish for one's deceased wife, even though this is not strictly required. Wed, 01 Apr 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 d4efbeba-52cf-9cbf-25db-56a94b351514 If a person who had a daughter but no sons passed away, may the daughter recite Kaddish for her deceased parent? The Shebut Yaakob (Rav Yaakob Reischer, 1661-1733) ruled that a daughter may recite Kaddish for a parent if ten men assembled in her home, but not in the synagogue. Likewise, the Teshuba Me'ahaba (Rav Elazar Fleckeles, 1754-1826) writes that this was done in Amsterdam, with the approval of the local Rabbis. He adds that it was customary in Prague for elderly men and women to sit in the Ezrat Nashim (women's section) of the synagogue and recite Tehillim all morning, and if there was a girl whose parent had passed away without sons, the daughter would recite Kaddish after the Tehillim reading. This was done in the Ezrat Nashim, but not in the main section of the synagogue. The Teshuba Me'ahaba explained that women are no less obligated in the Misva of honoring parents than men, and so they should have the opportunity to benefit the soul of their departed parent through the recitation of Kaddish. Although this should not be done in the public setting of the synagogue, it is permissible if a private Minyan is formed. Hacham Ovadia Yosef concurred with this ruling. A solution in such a case is for the family to appoint a man to recite Kaddish for the deceased. Rav Yosef Kolon (France, 15 th century) ruled that one may recite Kaddish for somebody who was not a relative. He adds, based on an earlier source, that one may recite Kaddish for the souls of several different people, and so even if somebody is already reciting Kaddish for a parent, he may be asked to recite Kaddish also for a person who left the world without sons. Similarly, the Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) writes that if somebody needs to travel during the year of mourning, and will be unable to recite Kaddish for a period of time, he should hire somebody to recite Kaddish on his behalf during that period. It should be noted that there was a custom that the Rabbi would recite the final Kaddish – the Kaddish before Alenu – for the benefit of all those who had passed away without sons. Although this is not our custom, it demonstrates that when there are no men to recite Kaddish, this can be assigned to somebody else, even a person who is not related to the deceased. Summary: If a person passed away without sons, and the daughter wishes to recite Kaddish for the parent, she may if a private Minyan is assembled in her home. The preferred solution, however, is for the family to appoint somebody – even someone who is not related to the deceased – to recite Kaddish for the deceased. This may be done even by someone who is already reciting Kaddish for his own parent. Tue, 31 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 3f911579-e222-d416-552a-c1e48705ca3c Rav Shmuel Vital (1598-1677) writes that the custom in his time was to permit even young children to recite Kaddish for a deceased parent, Heaven forbid. Others, however, opposed this practice. Some Poskim permitted a child to recite Kaddish only if he is at least six years old and understands the concept of praying to Hashem. There were also Poskim who forbade any child under the age of Bar-Misva from reciting Kaddish for the congregation. Hacham Ovadia Yosef ruled that strictly speaking, if a child is at least six years old and understands the general concept of prayer, he may recite Kaddish for the congregation for a deceased parent, Heaven forbid. Preferably, however, an adult should recite the Kaddish with the child. Hacham Ovadia made an exception in the case of the Kaddish recitation following the reading of Tehillim, which to begin with is not obligatory. Since this Kaddish recitation is not an outright requirement, it may be recited by a child even if no adult recites it with him. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled more leniently, allowing a youngster age six and above to recite Kaddish alone even during the prayer service. He noted the Halacha permitting a child at this age to receive an Aliya, which includes leading the recitation of Barechu. By the same token, then, a child may recite Kaddish. Summary: A child age six or above, who understands the concept of prayer, may recite Kaddish for a deceased parent, Heaven forbid, though according to some opinions, there should preferably be an adult reciting Kaddish with him. When it comes to the Kaddish recited after the reading of Tehillim, according to all opinions a child age six or above may recite this Kaddish alone. Mon, 30 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 f9d86c97-98e3-ea17-0d0c-4edfc1cd388e Following the Torah reading on Monday and Thursday, it is customary for the Kaddish to be recited by somebody who is observing the year of mourning for a parent. There is considerable controversy surrounding the question of asking the cantor to recite the Hashkaba prayer for a deceased parent beyond the year of mourning. Rav Yaakob Molcho (Jerusalem, 17 th century) is cited as asserting that it is improper to make a Hashkaba except during the year of mourning and during the week of the Yahrtzeit. He explained that when the Hashkaba is made, the deceased's soul descends from the heavens, and it cannot return unless a charitable donation is made in the deceased's merit. It is therefore not to the deceased's benefit to recite the Hashkaba prayer outside the usual times. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, disagreed. He writes that there is no source in the Kabbalistic works for such a notion, that the departed soul descends from the heaven as a result of the Hashkaba and then requires charity to return, and so there is no reason for concern. In fact, the Ben Ish Hai brings a passage from the writings of the Arizal that appears to contradict the theory advanced by Rav Yaakob Molcho. Hacham Ovadia Yosef, his Hazon Ovadia – Abelut, accepts the Ben Ish Hai's position, and writes that it is proper to occasionally have the Hashkaba prayer recited in memory of a deceased parent, even after the first year, and not only on the Yahrtzeit. By contrast, Hacham Baruch Ben-Haim discouraged this practice. One should consult with his Rabbi for practical guidance. Summary: Different opinions exist as to whether the Hashkaba prayer should be recited only during the first year after a parent's passing, and during the week of the Yahrtzeit, or if it is commendable to recite the Hashkaba occasionally even beyond the first year, and even when it is not the Yahrtzeit. One should consult with his Rabbi for guidance on this matter. Sun, 29 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 a1f6743e-ac3d-ea5a-2001-a8da33a45438 After a family member's passing, one has the status of "Onen" until the burial. During this period, he is exempt from Misvot, and thus he does not recite Kaddish. If, however, a family member is not tending to the funeral preparations, then he may recite Kaddish for the parent. Thus, for example, if a loved one passed away on Friday night, or during the night of Yom Tob, one may recite Kaddish, since he is unable to tend to funeral preparations on Shabbat or Yom Tob. Even on a weekday, a person may recite Kaddish for a loved one once the Hebra Kaddisha has assumed responsibility for the burial. This is the ruling of Hacham Ovadia Yosef, based on a responsum of the Noda Bi'yehuda (Rav Yechezkel Landau, Prague, 1713-1793). Similarly, it is customary for the mourners to recite Kaddish at the funeral after the eulogies, just before the body is taken for burial. Although the family members still have the status of "Onen" at that point – as the deceased has not yet been buried – they are nevertheless allowed to recite Kaddish, and, as mentioned, this is the accepted practice. Fri, 27 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 e14febf1-7a81-1cf0-8832-22dd25a820d3 The Poskim addressed the situation of a man who, after his wife's passing, asks his son not to recite Kaddish for her. He might feel uneasy about his son saying Kaddish because people who see this might mistakenly think that he, the father, had passed away, or might just ask questions which would make the father uncomfortable. Should the son obey his father's wishes, or should he recite Kaddish in defiance of his father to honor his mother's memory? The preferred solution in this case is for the son to ask a Rabbi or someone else whom the father respects to speak to the father and try to change his mind. The anxiety that some people feel when it comes to Kaddish, while understandable, is unnecessary. There is no risk whatsoever to a person if his child recites Kaddish, and there is no reason for concern. However, if the father's mind cannot be changed, and he insists that his son not recite Kaddish for his mother, then the son should obey his father's wishes and ask somebody else to recite Kaddish for his mother. Thu, 26 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 a1994c34-8209-ee04-7916-0329a0dd2a40 In a previous installment, we discussed the great value of the Kaddish recitation for a deceased parent, and how it benefits the parent's soul. The Hida (Rav Haim Yosef David Azulai, 1724-1806) emphasizes in particular the value of the Kaddish recited following the reading of Tehillim. He writes that this Kaddish recitation has the ability to protect a parent's soul from harmful forces in the afterlife. However, notwithstanding the great importance and value of Kaddish, one must realize that other Misvot, too, bring great benefit to a parent's soul. The Gemara (Sanhedrin 104) teaches, "Bera Mezakeh Abba" – a son brings merit to his father through the observance of Misvot. Elsewhere (Erubin 70), the Gemara states that a son is "Kareh De'abu'ah" – his father's "leg." After one leaves this world, he is no longer capable of performing Misvot, and so he is unable to rise to greater heights in the afterlife – if not for his children, whose Misva observance brings him merit. In this sense, a child is the parent's "leg," enabling the parent to move forward despite being unable to continue fulfilling Misvot. In particular, besides Kaddish, learning Torah and giving charity in a parent's memory bring immense benefit to the soul. Additionally, a son benefits his parent's soul by reading the Haftara for the congregation. Many people assume that the Aliya of "Mashlim" is the preferred Aliya to receive in the synagogue, because it comes with the recitation of Kaddish. However, Hacham Ovadia Yosef maintained that Maftir is even greater, because of the special benefits granted to a parent's soul through the reading of the Haftara. Therefore, if a person has the choice between these two Aliyot, then – assuming he is capable of reading the Haftara properly – he should choose the Aliya of Maftir. The practice in some Ashkenazic communities is that only one person recites Kaddish. There as entire literature in Ashkenazic halachic sources determining the order of precedence when several people wish to recite Kaddish for a departed loved one. Unfortunately, this practice often led to a great deal of strife, as people vied and competed with one another for the privilege of reciting Kaddish, prompting a number of leading Ashkenazic Poskim to adopt the Sephardic model, whereby all who need to recite Kaddish do so together in unison. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) changed the practice in his yeshiva to follow the Sephardic custom in order to avoid strife. And Rav Yaakob Emden (Germany, 1697-1776), in his commentary to the Siddur, writes that he decided to omit the discussion of precedence with regard to Kaddish, because the Sephardic custom, that the people recite Kaddish together, is preferable, as it avoids strife and conflict. The work Yesh Nohalim emphasizes that a person's performance of Misvot is far more beneficial to his parent's soul than his recitation of Kaddish, and his "hair would rise" when he saw conflicts arise among mourners in the synagogue over the Kaddish recitation. Such conflicts occasionally take place even in Sephardic congregations when two mourners or people observing Yahrtzeit vie for the privilege of leading the service, or for the Aliya of Mashlim. I remember that our great Rabbi, Hacham Baruch Ben-Haim, observed Yahrtzeit on the same day as one of the congregants in his synagogue, Shaare Zion, and each year, he deferred to that congregant. When asked about this practice, he explained that avoiding strife and conflict brings far more benefit to a deceased's soul than leading any part of the service. There is nothing more precious that a person can do to benefit the soul of a parent than to increase peaceful relations among Jews. People must realize that if leading the service requires anger and instigating strife, then the merits accrued are more than offset by the sins that have been committed. The Arizal taught that anger contaminates the soul, and one must immerse in a Mikveh to cleanse it afterward. Without question, there is no sense whatsoever in becoming angry and initiating a fight out of a desire to bring merit to a parent's soul. When several people recite Kaddish together, they must ensure to recite it aloud in unison, so as not to confuse the congregation. Wed, 25 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 c5f9a36e-3094-4aa1-bb83-99b33c7c771b The Or Zarua (Rav Yishak of Vienna, 13 th century) brings a Midrash that tells a remarkable story about Rabbi Akiba, who once saw a man running frantically while carrying a large stack of twigs. The man was unclothed, and his body was black like charcoal. Rabbi Akiba asked the man to stop, and offered to help. He assumed that this man was a slave working for a ruthless master, and he wanted to release him from his state of servitude so he would not have to continue suffering. The man explained to Rabbi Akiba that he actually was not from the world of the living. When he was alive, he worked as a tax collector, and he would heartlessly tax the needy into poverty while currying favor with the rich, among other grave misdeeds. His punishment was that he needed to collect firewood every day, to be then burned in the fire. The only chance to end this suffering, the man told Rabbi Akiba, was for his son to recite Kaddish or lead the recitation of Barechu in the synagogue. He had died when his wife was pregnant with their only child. Rabbi Akiba asked the man about his wife's name and place of residence, and he went to find this man's child. When he asked the townspeople about the widow and her child, they angrily cursed the deceased man who was so cruel and heartless, driving many people to destitution. Rabbi Akiba learned that the man had a son, but he was not even circumcised, and certainly never learned Torah such that he would be in a position to recite Kaddish. After finding the young man, Rabbi Akiba convinced him to have a berit mila . He tried teaching him Torah, but the young man had extreme difficulty learning. Rabbi Akiba fasted for forty days, beseeching G-d to help the boy learn. He was then able to teach him. Eventually, when the young man was ready, Rabbi Akiba brought him to the synagogue, and he recited Kaddish and Barechu. Rabbi Akiba continued teaching this young man Torah, until he emerged as a great scholar, known as Rabbi Nahum Ha'pakoli. The name "Ha'pakoli" alludes to the verse in the Book of Yeshayahu (28:7), "Paku Peliliya" – "He who extracts the guilty," which is precisely what Rabbi Nahum did, rescuing his sinful father from eternal suffering. The father appeared Rabbi Akiba in a dream and wished him that he be granted a distinguished place in Gan Eden. He explained that after his son recited Kaddish and Barechu, he was relieved of the suffering that had been decreed. When the son began learning Torah regularly, he was no longer subject to any punishment. And when the son was ordained as a Rabbi, he was brought to Gan Eden to join the Sadikim. This is an early source of the time-honored custom to recite Kaddish on behalf of one's deceased parent, which has the effect of sparing the parent from punishments in the afterlife. Another source is a passage in Tanna De'beh Eliyahu, brought by Rabbi Eliezer of Worms (Germany, d. 1238), which states that even a small child can save his father from the punishments of Gehinam through the recitation of Kaddish. Moreover, the Yad Eliyahu writes that by reciting Kaddish for a deceased parent, one fulfills the Misva of Kibbud Ab Va'em – honoring one's parent. In fact, the Yad Eliyahu adds, one has more of an opportunity to fulfill the Misva of Kibbud Ab Va'em after a parent's passing, since during the parent's lifetime, the parent can decline the child's offers to give honor. After the parent's passing, however, the parent cannot refuse the recitation of Kaddish – and even if the parent never requested that Kaddish be recited after his or her death, the child must assume that this was the parent's wish. As Kibbud Ab Va'em constitutes a Torah obligation, we follow the rule that one must act stringently in situations of uncertainty ("Safek De'Orayta Le'humra"), and thus a child must, under all circumstances, recite Kaddish for a deceased parent. Similarly, Rav Yosef Engel (1858-1919) writes that reciting Kaddish is the highest form of Kibbud Ab Va'em, as there is nothing greater that one can do for a parent than bring the parent to Gan Eden, which is what a child achieves by reciting Kaddish. Our community can be proud that this practice is meticulously observed, virtually without exception. Even when people travel, if they are in the first year after a parent's passing, Heaven forbid, they ensure to have a Minyan available so as not to miss even a single recitation of Kaddish. This is a testament to our community's awareness of the great importance of this cherished custom, and of our community's strong dedication to the precious Misva of Kibbud Ab Va'em. Importantly, however, Hacham Ovadia cites the Yosef Ometz as noting that the Kaddish recitation was instituted for those who are unable to benefit their parents' souls through the study of Torah. The benefit brought through Torah study is many times greater than the recitation of Kaddish, and if one arrives at a Hiddush (a novel Torah insight) while learning in his parent's memory, he brings immeasurable honor to the parent's soul in the afterlife. Therefore, as important as it of course is to recite Kaddish for a deceased parent, it is even more important to devote time to learn Torah in the parent's memory, as this is the greatest thing one can do for a deceased parent's soul. Many parents, understandably, are troubled by the exorbitant cost of Torah education. However, while the problem is real, and should be addressed, at the same time, we must maintain a proper perspective and realize that no matter how much money parents pay for their children to receive a Torah education, the dividends are infinitely greater. There is no price tag that one can place on eternal life in Gan Eden, and being spared the punishments of Gehinam. By providing their children with a proper religious education, parents ensure that their children will recite Kaddish and learn Torah in their memory, thereby guaranteeing their place in Gan Eden for all eternity – and we can all agree that there is no price too high for that. Tue, 24 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 2ee578fa-e95e-63aa-d600-b17a49576a18 The Kaddish text (specifically, "Kaddish Titkabal" and "Kaddish Yeheh Shelama") concludes with the famous prayer for peace: "Oseh Shalom Bi'mromav Hu Ya'aseh Shalom Alenu Ve'al Kol Yisrael, Ve'imru Amen" – "He who makes peace in His high places shall bestow peace upon us and upon all Israel, and say: Amen." This prayer, as we know, also concludes the silent Amida and Birkat Ha'mazon, and for good reason – because the most important thing we can pray for is peace. The previous line in Kaddish also prays for peace ("Yeheh Shelama Rabba" – "May there be an abundance of peace…"), but the prayer of "Oseh Shalom Bi'mromav" adds a particular element of our wishes for peace. We speak of Hashem bringing peace in the upper worlds ("Oseh Shalom Bi'mromav"), a reference to the peace and harmony that exists among the angels in heavens. These include an angel of water and angel of fire, which should, at first glance, be archrivals, and should be in a constant state of competition and tension. In truth, however, Hashem maintains the peace in the heavens – even among diametrically opposite forces. We thus pray that here on earth, too, we should have peace among different people, and among those with different opinions. Hashem specifically created the world such that no two people are the same. No two people think exactly alike, view things exactly alike, or have the exact same preferences, likes and dislikes. In the prayer of "Oseh Shalom," we ask Hashem to maintain the peace among people despite their differences, to help all of us live harmoniously with those who are unlike us. The Torah allows room – within certain limits, of course – for a wide range of different opinions and ideas, and we are encouraged to form opinions, but to show respect toward those who think differently than we do. It is no coincidence that just before we leave the synagogue, at the end of the final Kaddish, we recite the prayer of "Oseh Shalom," as we beseech G-d to help us as we go out and interact with many different kinds of people, to ensure that we can engage them peacefully and respectfully. It is customary during the Aseret Yemeh Teshuba (the ten-day period from Rosh Hashanah through Yom Kippur) to slightly emend the text at the end of "Kaddish Titkabal," by reciting "Oseh Ha'shalom" instead of "Oseh Shalom." Hacham Ovadia Yosef ruled that this change is made only in "Kaddish Titkabal" recited by the Hazzan after repeating the Amida – meaning, at Shaharit, Musaf and Minha, but not at Arbit. The reason for this change is that the Gematria of the word "Ha'shalom" is 381, and thus alludes to the angel "Safri-el" whose name equals this same number, and who is assigned the task of counting our merits during the High Holidays so we receive a favorable judgment. The Hazzan should try to have this in mind when reciting "Oseh Ha'shalom" at the end of Kaddish. However, although this is a proper practice, the Hazzan does not need to repeat this line if he mistakenly recited the usual text. (In fact, the word "Oseh" also equals 381, so this allusion is made even if the Hazzan forgets to recite "Ha'shalom.") Before reciting "Oseh Shalom," one should take three steps back, by first moving the left foot back such that the toes are aligned with the heel of the right foot, then moving the right foot such that the toes are aligned with the heel of the left foot, and finally moving the left back next to the right foot. One should then bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." Rav Haim Palachi (Turkey, 1788-1868) asserted that the correct way to divide this sentence is to pause after the word "Shalom," and then recite "Alenu Ve'al Kol Yisrael." This is in contrast to the common practice to recite "Hu Ya'aseh Shalom Alenu," and then "Ve'al Kol Yisrael." And the way we bow – bowing to the right for "Hu Ya'aseh Shalom Alenu," and then bowing to the center for "Ve'al Kol Yisrael," as explained – seems more consistent with the conventional practice of pausing between "Alenu" and "Ve'al Kol." It seems that according to Rav Haim Palachi, when bowing to the center, one must pause after the word "Shalom," before saying "Alenu." Summary: Before reciting "Oseh Shalom," one should take three steps back, bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." During the period from Rosh Hashanah through Yom Kippur, the word "Shalom" in "Oseh Shalom Bi'mromav" at the end of Kaddish is changed to "Ha'shalom." This change is made only by the Hazzan when he recites "Kaddish Titkabal" at Shaharit, Musaf and Minha. Mon, 23 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 1ba53fd2-9519-2f7b-ba5b-623d672ef70d In the "Kaddish Yeheh Shelama," which is recited by mourners at the end of the prayer service, we make twelve requests, asking for: "Shelama Rabba" (an abundance of peace), "Haim" (life), "Saba" (satiation), "Yeshua" (salvation), "Nehama" (consolation), "Shezaba" (protection), "Refua" (health), "Ge'ula" (redemption), "Seliha" (forgiveness), "Kapara" (atonement), "Revah" ("relief"), and "Hasala" (deliverance). These twelve requests correspond to the twelve tribes of Israel – which were founded by the twelve righteous sons of Yaakob Abinu – and we pray to Hashem to grant us these wishes in their merit. The word "Revah" (translated above as "relief") could also refer to material prosperity. The Arizal taught that the Name of G-d associated with Parnasa (livelihood) is Het-Tav-Chaf. This Name is alluded to in the verse "Pote'ah Et Yadecha U'masbia Le'chol Hai Rason" ("You open Your hand and wilfully satiate every living creature" – Tehillim 145:16), as the final letters of the words "Pote'ah et Yadecha" are Het, Tav and Chaf. These letters in Gematria equal 428 (8+400+20), which is twice the Gematria of the word "Revah" (200+6+8=214). In "Kaddish Yeheh Shelama," we say "Ve'revah" – with the letter Vav appearing before the word "Revah." Now Rashi (Bereshit 27:28) comments that the word "Ve'yiten" ("And He shall give") means that G-d should give and then give again ("Yiten Ve'yahazor Ve'yiten"). The word "Ve'revah," then, might also refer to a double blessing of "Revah" – or twice 214, for a total of 428. The word "Ve'revah," then, perhaps alludes to the special Name of Parnasa – Het-Tav-Chaf. This might be the reason why many have the custom to loudly exclaim "Ve'revah" during Kaddish – emphasizing the desire to access this special Name and thereby earn a comfortable livelihood. Sun, 22 Mar 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515