Yalkut yosef english

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Yalkut Yosef in english / yalkut yosef english edition The sefer Yalkut Yosef is based on מערכת SSL לרכישה מאובטחת באשראי 📍גוש עציון 11, גבעת שמואל Yalkut Yosef Halacha Passover Rav Ovadia Yosef - Hebrew English Edition. English rendition of the sefer Yalkut Yosef on the halachot of Pesach.

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Yalkut Yosef 207:6, Chazon Ovadyah (Brachot p. 260-1), Sh"t Yechave Daat 5:21, Birkei Yosef 204:5, Moreh Bietzbah 3:96, Ben Ish Chai Masei 9↑ Mishna Brurah 210:1 based on Magen Avraham 210:1, Chaye Adam 3:15, Kitzur Shulchan Aruch 51:6. see however the Baal Hatanya in Seder Birkot Hanehenin 8:6 who says that you should say a beracha acharona on tea and coffee as long as you haven't waited kdei achilat pras. Maharam Shick OC 85 says this was the practice of the Chatam Sofer. Sh"t Melamed Lehoil OC 25 says this was the practice of Rabbi Shaul Yosef Nathanson and the Minchat Chinuch ↑ Shulchan Aruch OC 184:5 writes that one may Birkat Hamazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef (Brachot pg 300) rule that if one didn’t make Birkat Hamazon until after 72 minutes, one may surely recite Birkat Hamazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat Hamazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat Hamazon within 72 minutes and if one didn't then one should eat another Kezayit and then say Birkat Hamazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another Kezayit and if one doesn't have bread one may make Birkat Hamazon as long as one is full.↑ Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) ↑ Yalkut Yosef (Brachot pg 300), Mishna Brurah 184:20 ↑ Vezot HaBracha (chap 5, pg 50) ↑ Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef (Brachot pg 301) ↑ Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 ↑ Vezot Habracha p. 249 quotes Teshuvot Vehanhagot 1:175 as saying that flavored water can extend this time period. See Har Tzvi 96 and Shevet Halevi 6:27.↑ Shulchan Aruch 184:5, Mishna Brurah 184:19, Vezot HaBracha (pg 49-50, chapter 5) ↑ Vezot HaBracha (pg 50, chapter 5) ↑ Mishna Brurah 184:20, Vezot HaBracha (pg 50, chapter 5) ↑ S”A 184:5, Vezot HaBracha (pg 51, chapter 5) ↑ See Kaf Hachaim 184:29.↑ Vezot HaBracha (pg 51, chapter 5) ↑ Vezot HaBracha (pg 52, chapter 5) ↑ Vezot HaBracha (pg 52-3, chapter 5) ↑ Yalkut Yosef 494:9↑ Chut Shani Brachot p. 213 writes that once it was in your mouth the food is considered digested and insignificant and wouldn't require a bracha. Or Letzion 2:46:48 agrees for another reason. He says that since you made the bracha achrona with in mind that you'll Brurah 25:13, Yalkut Yosef (Tefillin 25 note 36) ↑ Shulchan Aruch Orach Chaim 30:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the time for donning, seif 2 ↑ Shulchan Aruch Orach Chaim 30:1 ↑ Shulchan Aruch Orach Chaim 37:2 ↑ Shulchan Aruch Orach Chaim 37:2, Rambam Hilchot Tefillin 4:26 ↑ Kaf HaChaim 25:3-4 and Yalkut Yosef 25:36. This is hinted to in Brachot 14b. ↑ Mishna Brurah 25:13. Piskei Teshuvot 46:8 writes that certain tzadikim used to put on Tefillin and then recite Birchot Hashachar.↑ Bikurei Yakov 644:1↑ Yafeh Lelev 25:10 cited by Chashukei Chemed Bechorot 29a in regards to Brachot Hatorah before Tefillin↑ Shulchan Aruch Orach Chaim 25:4, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of tefillin, seif 16. The gemara in Berachot 14b says that if a person recites the morning Shema without Tefillin it is as if he is testifying falsely about himself when he says the pasuk that discusses the obligation to wear Tefillin since he is not fulfilling it. The Zohar 93b speaks highly of one who prays the amida wearing his Tefillin. ↑ Magen Avraham 66:12, Kitzur Shulchan Aruch Orach Chaim 10:22, Kaf Hachayim 25:28↑ Yalkut Yosef 90:9:12 ↑ Sh"t Yabia Omer OC 1:4 by doing so, one does not fall into the category of people criticized by the gemara Brachot 14b mentioned above. ↑ Mishna Brurah 25:55 based on Magen Avraham OC 25:28 and Shach YD 265:24. Rabbi Chaim Jachter testifies that this is the minhag of Rav Reuven and Rav Dovid Feinstein, although Rabbi Jachter himself says that the minhag seems to be that only the father and sandek wear it throughout the brit. ↑ Yalkut Yosef p. 895, Aruch Hashulchan YD 265:38. Kaf Hachayim 25:92 writes that the minhag is for the father, mohel, and sandak to leave their Tefillin on for the brit. ↑ Shulchan Aruch Orach Chaim 30:1. Mishna Brurah 30:1 explains that a person should not put on tefillin until mesheyakir (even without a bracha) since he might fall asleep while wearing them until that time. ↑ Igrot

NEW ENGLISH TRANSLATION OF YALKUT YOSEF.

Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 21 ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 30 ↑ Mishna Brurah 25:16, Od Yosef Chai (Vayera 25), Yalkut Yosef 28:11↑ Halacha Brurah 25:21↑ Magen Avot (Orach Chaim 25 fn. 19, 52 fn. 48)↑ Magen Avot (Orach Chaim 25 fn. 19)↑ Yalkut Yosef 28:2↑ Yalkut Yosef 28:2↑ Kitzur Shulchan Aruch Orach Chaim 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)↑ Kitzur Shulchan Aruch Orach Chaim 10:20↑ Kitzur Shulchan Aruch Orach Chaim 10:20↑ Ben Ish Chai Chayei Sara: halacha 9. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 38 ↑ Shulchan Aruch Orach Chaim 25:13, Kitzur Shulchan Aruch Orach Chaim 10:19, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 31 ↑ Arizal in Shaar Kavanot derush 5 Tefillin, Ben Ish Chai Parashat Chayei Sara: halacha 10. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 30 ↑ Arizal quoted by Ben Ish Chai Chayei Sara 11, Chida in machazik bracha siman 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 32. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 33 ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 37. ↑ Ben Ish Chai Chayei Sara: Halacha 10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 39. ↑ Shulchan Aruch Orach Chaim 28:3, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from tefillin and their removal, seif 11↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from tefillin and their removal, seif 7 ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from Tefillin and their removal, seif 8 ↑ Sh"t. Yalkut Yosef in english / yalkut yosef english edition The sefer Yalkut Yosef is based on מערכת SSL לרכישה מאובטחת באשראי 📍גוש עציון 11, גבעת שמואל

Yalkut Yosef-Purim (Hebrew/English) -

Should be placed in a separate bag or to the side of the Tefillin. ↑ Mishna Brurah 25:3 writes that the law that one may not pass up a mitzvah only applies when one intends to do the mitzvah. ↑ This follows clearly from the above Mishna Brurah but is written as an example in Halachot of Tefillin by Rabbi Shlomo Churba (page 7) quoting Or Letzion (vol 2, 44:16). ↑ Kaf HaChaim 25:8 writes that since one does not intend to use the Tallit of Shabbat now one is permitted to take the Tallit of the weekday even if it is underneath. ↑ Rama 25:1 writes that if one has Tefillin but not a Tallit one should not wait for the Tallit but rather just put on the Tefillin. The Magen Avraham 25:2 understands that this is the case even if there is no concern that one will miss Sof Zman Kriyat Shema. Mishna Brurah 25:7 agrees. However, the Machaneh Chaim (Mehudra Kama 2), Sh”t Shenot Chaim 36, Kaf HaChaim 25:10, Yalkut Yosef (Sherit Yosef 1 pg 319), and Halacha Brurah 25:10 argue that one should wait to put on the Tallit as long as one will not miss the time for Kriyat Shema. ↑ Mishna Brurah (Beiur Halacha s.v. Vayitztarech) writes that the principle of putting on the Tallit before Tefillin is relevant also in a case where one took off the Tallit and Tefillin momentarily and now comes to put them back on. This is quoted in Yalkut Yosef (Sherit Yosef 1 pg 318), Halacha Brurah (Birur Halacha 25:2), Amudei HaShulchan 10:2, and Divrei Shalom (vol 1 pg 15). ↑ Ben Ish Chai (Vayera 4, Sh”t Rav Poalim 1:4) writes that if someone is only wearing Tefillin and a Tallit becomes available, one should remove one’s Tefillin before putting on the Tallit. This is also the opinion of the Sh”t Torah Lishmah 1. However, the Rama 25:1 writes that if one has only Tefillin one should put them on and when one gets a Tallit one should don the Tallit implying that one does not need to Remove the Tefillin in order to put on the Tallit. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees. ↑ The Shulchan Aruch (Orach Chaim 25:1) writes that one should be careful not to put the Tefillin above the Tallit in one bag because then one may take the Tefillin first and have to put them on before the Tallit. The Shulchan Aruch here holds that since one picked up the Tefillin the principle of not passing up a mitzvah overrides putting the Tallit on before the Tefillin. Most achronim rule in accordance with Shulchan Aruch including Mishna Brurah and Halacha Brurah 25:9. However, the Kaf HaChaim 25:10 writes in name of the Arizal that one should always put on the Tallit first even in such a case. Therefore, the Sh”t Or Letzion 2:44:16 writes that one should leave the Tefillin and engage in another activity, so that when one returns to the Tefillin one may put on the Tallit first according to all opinions. [This advise of engaging in another activity in order to remove the issue of not passing up a mitzvah is sourced in the Magen Avraham 25:4 and Mishna Brurah 25:3.] Even though the Halacha Brurah 25:9 argues that once one is involved in a mitzvah one is not allowed to engage in a non-mitzvah, still the Divrei Shalom (vol 1 pg 23), Yalkut Yosef (Sherit Yosef 1 pg 315-7), Rabbi Eli Mansour on dailyhalacha.com, and Halachot of Tefillin (by Rabbi Shlomo Churba pg 8) rule in accordance with the Or Letzion. ↑ Magen Avraham 25:1 argues that the principle of not passing up a mitzvah does not apply if one picks up the Tefillin in their bag before taking the Tallit. This is also the opinion of the Shulchan Aruch HaRav 25:3. However, Kitzur Shulchan Aruch Orach Chaim 10:2, Maamer Mordechai 25:3, Nehar Shalom 25:1, Nishmat Adam 13:2, Levush 25, Taz 25:10, Eliyah Rabba 25:4, Chaye Adam 13:1, Shalmei Tzibbur (pg 37a), Siddur Bet Ovad (Makom Hanachat Tefillin 1), Kaf HaChaim 25:6, and Mishna Brurah (Beiur Halacha 25:1 s.v. Shelo Yanichu) rule that the principle of

Yalkut Yosef with English Translation - Set - Judaica

Not passing up a mitzvah applies even if the Tefillin are still in their bag and therefore one may not simply put tem down again and don one's Tallit but rather engage oneself doing something else, then return and put them on in the right order; Tallit first then Tefillin. ↑ Mishna Brurah 25:4 writes that the principle of not passing up on a mitzvah applies even to when one mitzvah is in the room that one is in and the other mitzvah is in another room. Therefore the same halacha as when one picks up Tefillin before the Tallit applies. ↑ Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2) ↑ Mishna Brurah (Beiur Halacha 25) writes that if one is embarrassed to put on the Tefillin first there is a doubt whether one may put on the Tallit first. Yalkut Yosef (Sherit Yosef 1 pg 318) writes that since we hold that the principle of not passing up a mitzvah is only derabbanan, we override the Derabbanan with Kavod HaBriot. Whether not passing up a mitzvah is derabbanan or deoraitah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8). ↑ Kaf Hachayim 25:3 ↑ Shulchan Aruch (Orach Chaim 25:5), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 1 ↑ Mishna Brurah 25:16 ↑ Shulchan Aruch (Orach Chaim 60:4) ↑ Rashi Yoma 33b "Avurei" learns this from the concept of ein maavirin al hamitzvot. Tosfot there "avurei" questions this because the gemara Menachot 36a derives this from the pasuk (Devarim 6:8, see above) of Tefillin, which mentions arm before head. Therefore Tosfot interpret the gemara in Yoma as referring to the placement of the Tefillin in the bag. Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 18. Ben Ish Chai Vayera Halacha 6 says that this order has great kabbalistic significance as well. Chazon Ovadia Chelek 2 page 209 says that the order relates to the idea of naase vinishma (Shemot 24:7, that the Jews

Yalkut Yosef English – Ben Israel Inc.

Need to say it. Piskei Teshuvos 236:7 adds that if he is serving as the Sheliach Tzibbur then he should say it according to the Minhag of the place. ↑ Kaf Hachaim 236:12 citing the Arizal↑ Kitzur Shulchan Aruch 70:4↑ Shulchan Aruch O.C. 236:3, Mishna Brurah 236:11 ↑ Shulchan Aruch O.C. 236:3, Mishna Brurah 236:12, Kaf Hachaim Palachi 2:2, Halichot Shlomo 13:13 ↑ Mishna Brurah 236:12↑ Yabia Omer OC 2:5↑ S”A 90:15 based on Brachot 5b, Kitzur Shulchan Aruch 70:5↑ Rama 90:15 ↑ S”A 90:15 ↑ S”A 90:15 based on Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim). ↑ Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim) writes that one only has to wait for the person if he came in with enough time to finish with everyone else, however if when he entered he didn’t have time to complete his Davening with the tzibbur, he shows that he doesn’t mind leaving alone. Kitzur Shulchan Aruch 70:5 and Mishna Brurah 90:48 codify this as Halacha. ↑ Rama 295:1, Mishna Brurah 295:2, Yalkut Yosef Shabbat vol. 1 pg. 442. Tur 295 writes that this is because we want to delay the return of the wicked to Gehenom ↑ Mishna Brurah 295:1 ↑ Mishna Brurah 295:2 ↑ Yalkut Yosef Shabbat vol. 1 pg. 442. Mishna Brurah 295:1 also writes that one should stand for viyhi noam ( V | T )Specific parts of Prayer Morning prayers Birchot HaShachar - Birchot HaTorah - Korbanot - Kaddish - Pesukei DeZimrah - Barchu - Birchot Kriyat Shema - Kriyat ShemaAmidah: Shmoneh Esrei - Mashiv HaRuach - Atta Chonen - Atta Chonantanu - Hashivenu - Slach Lanu - Refaenu - Barech Aleinu - Yaaleh VeYavo - Al Hanissim - Sim Shalom - 3 Steps - Chazarat HaShatz - Kedusha - Birkat Cohanim - HavinenuPost-Amidah: Kriyat HaTorah - Hagbah and Gelila - Tachanun, Ashrei, Aleinu, Shir Shel YomOther daily prayers Mincha - Mariv/Arvit - Repeating Shema at Night - Bedtime Shema - Tikkun ChatzotAdditional prayers Tefillat HaDerech - Mussaf - Hallel of Rosh Chodesh. Yalkut Yosef in english / yalkut yosef english edition The sefer Yalkut Yosef is based on מערכת SSL לרכישה מאובטחת באשראי 📍גוש עציון 11, גבעת שמואל Yalkut Yosef Halacha Passover Rav Ovadia Yosef - Hebrew English Edition. English rendition of the sefer Yalkut Yosef on the halachot of Pesach.

Yalkut Yosef with English Translation Complete 17

– are different. He states:ורק להניח תפילין כתבו התוס’ עירובין דף צ”ו ע”א ד”ה מיכל דצריך למחות בידן משום דתפילין צריך זריזות מרובה בגוף נקי ובהיסח הדעת שמטעם זו אף אנשים שמחוייבין בתפילין נמנעין מלהניחם כל היום אלא רק זמן המועט דתפלה בשחרית, וכן איפסק ברמ”א או”ח סימן ל”ח סעי’ ג’.It is only with respect to tefillin that Tosfot writes (Eruvin 96a, s.v. Michal) that you must object to them for the reason that tefillin require particular zeal, a clean body, and constant consciousness, such that even men who are obligated to wear tefillin avoid donning them aside for the short time spent praying shachris, and the Remah rules similarly (Orach Chaim 38:3). [4] The question of whether the view of the Targum Yonatan should be accepted lehalacha or not is complex. My intuition is that Rav Moshe is politely noting that the Targum Yonatan is not normative as he could have added to the list of rishonim who reject the Targum Yonaton that Rambam Tzitizit 3:9 rejects his view, as well as Rosh (Halachot Ketanot Tzitiz 1):, Ran (14b (on Rif pages)) and Rama. For different reasons, it might be reasonable to claim that Bach, Shach and Taz do so also; see YD 184:5. But see Bet Hillel, YD 182:2 who endorses the approach of Yonatan ben Uziel and Halichat Shlomo [Aurebach], Tzitzit page 35, note 27. Tallit katan, worn under one’s garments, it would seem to me, is certainly not covered by this prohibition, no different than undergarments generally. [5] A modified version of this view is adopted by Rabbi Ovadia Yosef in Yalkut Yosef, Tzitizit 231 which indicates that it is not these women, but these times – when Reform Judaism is directing women to wear talitot – that we should oppose women wearing tallitot in our community. In truth, I find this analysis very difficult to explain, although easy to understand in my gut. Given the broader phenomenon of non-halachic egalitarianism with liberal Judaism, encouraging women to wear a tallit might appear as a concession to non-Orthodox movements. As such, Rav Ovadya insists we all ought to prohibit this development, even if in a different cultural context it would be permissible. To me, this makes sense when dealing with non-mitzvah matters – but the idea that when Liberal Judaism undertakes to do a mitzvah we should eschew this mitzvah in response, seems difficult. In addition, it seems to me on a social level that the strength of this argument is also its weakness. Rabbi Yosef – truly the foremost halachic authority alive today – proposes that even those who objectively support women wearing tzitzit as a mitzvah would not advocate such in our times as such