Shaare Zion Torah Center

Parashat Pekude

Fri, 04 Mar 2022 16:01:15 GMT

פרשת פקודי

Parashat Pekude

Weekly Dibre Torah by The Rabbis of the Shaare Zion Torah Center

Day #6 - Siman 2 - Seif 6 - Siman 3 - Seif 1-2

Mon, 28 Feb 2022 06:55:36 GMT

OVERVIEW

Siman 2 Seif 6:

It is forbidden to walk with an erect posture, and one should not walk four amot with an uncovered head. One should check to determine whether he needs to use the bathroom. One should cover his body and not walk barefoot. One should accustom himself to use the bathroom in the morning and at night.

It is forbidden even to walk less than four amot or just to stand with an erect posture. (M.B. 9)
It is virtuous to not go even less than four amot with an uncovered head and even to cover one’s head when sleeping. (M.B. 11)
The Taz rules that nowadays it is prohibited to walk around or even sit with an uncovered head. (M.B. 11) The Shulhan Aruch holds according to the letter of the law it is permitted however nowadays since it is customary for observant Jews to cover their heads a person should be strict. (Yabia Omer 9:1, Or Lesion 2:7:13)
Magen Avraham writes that one should accustom children to also cover their head so they should develop fear of Hashem. (M.B. 11) The proper time would be when they start walking or when they reach the age of three. (Yalkut Yosef 19)
It is sufficient to cover your head with your hand. (M.B. 11)
It is prohibited to make a beracha or to learn Torah with an uncovered head and using one’s
hand is not sufficient. In difficult circumstances there are authorities that are lenient. (M.B. 12) In a situation of a mitzvah that is passing (e.x. lightning and thunder) one can be lenient (Yabia Omer 9:1:6)
To cover one’s head with his friend’s hand is sufficient. (Shulhan Aruch 91:4)
To cover one’s head with his sleeve is sufficient. (M.B. 12)
One should not rely on a wig as a head cover since people will not realize that his head is covered. Some authorities, however, are lenient about this matter. (M.B. 12) This is only in regard to making a beracha but to go out with a wig is permitted. (K.H. 91:18)
If one does not feel the urge to use the bathroom after checking he is considered to have a clean body and should not delay praying out of additional concern that his body is not clean. (M.B. 13)

Siman 3 Seif 1:

When one enters the bathroom he should declare, “With respect to the honored ones…” but nowadays we are not accustomed to say it.

Siman 3 Seif 2:

One should behave modestly in the bathroom and should not uncover himself until he is sitting. Two people should not go into the bathroom together, nor should one speak there, and one should close the door behind him out of concern for modesty.

One should also not stand while still exposed. (M.B. 2)
It is permitted to go into the bathroom with one’s child who is lacking daat. (M.B. 3)
A person is prohibited to speak on a telephone in the bathroom (Halichot Olam Vayetze 3)
A person can speak in the bathroom if it is a great need. (M.B. 4) However he should limit his speech as much

HALACHA HIGHLIGHTS

The requirement to wear a kippah

Shulchan Aruch Siman 2 Seif 6

ולא ילך ארבע אמות בגילוי הראש

One should not walk four amot with an uncovered head.

The Shulhan Aruch rules that one should not walk four amot with an uncovered head and the Mishnah Berurah (11) adds that it is virtuous to make sure that one does not even walk less than four amot with an uncovered head. Rav Shlomo Kluger (Elef Lecha Shelomo 3) maintains that uncovering one’s head entirely is prohibited and making sure that one’s head is not even partially uncovered is an act of piety. Accordingly, when the Gemara (Shabbat 118b) records the declaration, “I am deserving of reward because I did not walk four amot with an uncovered head,” the intent was that he did not walk four amot with even part of his head uncovered. Rav Moshe Feinstein (Igrot Moshe OR”H 1:1), however, adopts a more lenient approach. He maintains that the obligation to cover one’s head is that the covering should be the size that people describe as covering one’s head. Once one’s head is covered to this degree one is even allowed to make berachot. He further asserts that Rav Shlomo Kluger meant that covering the majority of one’s head is only an act of piety. Unfortunately, Rav Feinstein does not give the percentage of one’s head that should be covered to meet this requirement.

Hacham Ovadia Yosef (Yehave Daat 4:1) rules that although it is pious to wear a kippah that covers one’s entire head or at least the majority of his head, according to the letter of the law it is acceptable to wear a smaller kippah as long as it could be easily seen from all sides of one’s head. It is not acceptable to wear a kippah that is so small that it is difficult to detect that it is there. Furthermore, while one is praying or reciting Birkat Hamazon one should wear a kippah that covers at least the majority of one’s head since one is obligated to dress more formally during these activities.

Parashat Vayakhel

Fri, 25 Feb 2022 20:36:56 GMT

פרשת ויקהל

Parashat Vayakhel

Weekly Dibre Torah by The Rabbis of the Shaare Zion Torah Center

Day #5 - Siman 002 - Seif 1-5

Fri, 25 Feb 2022 20:32:26 GMT

OVERVIEW

Siman 2 Seif 1:

One should put on his undershirt while he is still lying down so that when he gets up, he will be covered.

A person must conduct himself with modesty before Hashem even when it is night, and one is in private since His Glory fills the earth. (M.B. 1)
A person should be careful not to reveal body parts that are usually covered. (M.B. 1) However in a time of need (e.x. if it is very hot), a person can be lenient to reveal covered body parts. (Halacha Berurah 2:1)
A person should put his socks on under his covers since a person doesn’t go out barefoot. (M.B. 1) Nowadays it is permitted since many people wear sandals without socks in the summertime. (Halacha Berurah 2:1)
Putting one’s clothing beneath his head causes one to forget his learning unless he places a separation between his head and his clothing. (M.B. 2) Therefore he can put his clothing under his pillow. (Halacha Berurah 2:4)
Putting on two garments at the same time also causes one to forget his learning. (M.B. 2) Included in this is putting two hats (a hat and a kippah) on at the same time. (K.H. 2:6) However shoes with rubbers can be put on at the same time. (Halacha Berurah 2:3)
To remove two pieces of clothing at one time
is permitted. (Yabia Omer 11:1)
Reading the writing on a grave or gazing at the face of a corpse also causes one to forget his learning. (M.B. 2) Only if the writing is protruding it should not be read but if it is engraved it is permitted to read. (K.H. 2:3)

Siman 2 Seif 2:

One should not say, “I am alone in my room, who can see me?” since Hashem fills the world.

Siman 2 Seif 3:

One must be careful not to wear his shirt inside out.

Even undergarments should not be worn inside out. (M.B. 3)
One should hold his garment in his right hand and then put on the right side followed by the left side having in mind that everything emanates from the right side. (M.B. 4)

Siman 2 Seif 4:

One should put on his right shoe without tying it. Subsequently, he should put on his left shoe and tie it and then return and tie his right shoe. Even when putting on shoes that don’t tie one should put on the right shoe first.

A lefty should put on his right shoe then his left shoe then he should tie his right shoe and then his left shoe. (M.B. 6) If a person is a lefty only with his hands but with his feet, he is a righty he should tie his left shoe first. (Halacha Berurah 2:6)
When he washes his hands, he should wash the right hand first. (M.B. 7)
When he bathes himself, he should wash his head first. (M.B. 7) Also when he gets dressed, he should put his hat or kippah on first (BenIsh Hai VaYislah 17, K.H. 9)

Siman 2 Seif 5:

The left shoe should be removed before the right shoe.

• A person should untie his right shoe first (Halacha Berurah 2:7)

HALACHA HIGHLIGHTS

Tying the left shoe before the right shoe

Shulchan Aruch Siman 2 Seif 4

ואחר כך ינעול של שמאל ויקשרנו ויחזור ויקשר של ימין

Subsequently, he should put on his left shoe and tie it and then return and tie his right shoe.

Two reasons are given for the halacha that the left shoe is tied before the right shoe. One explanation is based on the Gemara Chulin (89a) that draws a parallel between tefillin and shoes. The Gemara there relates that when Avraham Avinu refused to accept even a shoe strap from Sedom, his descendants merited the mitzvah of tefillin. Accordingly, since tefillin are tied on the left arm it follows that one will tie his left shoe first. A second reason mentioned in Mishnah Berurah (2:6) is that tefillin serves as the example that teaches that when it comes to matters that involve tying, priority is given to left over the right. A practical difference between these two approaches is whether one should give priority to the left side when tying other garments. According to the first explanation there is a direct link between tefillin and shoes and there is no basis to expand this connection to include other garments. According to the second explanation, the principle is that when it comes to tying, priority is given to the left and thus any garment that will be tied, one would give precedence to the left side. It seems that Mishnah Berurah (1:6) who ruled that one need not tie his left sock before his right sock follows the opinion that regarding other garments it is not necessary to tie the left side before the right side. The Halacha Berurah (2:8) on the other hand follows the other opinion and therefore rules that even with other garments he should tie the left garment first.

Another practical difference between these two approaches is whether women are obligated to tie their left shoe before their right shoe. Some authorities (Halacha Berurah 2:6) maintain that even women should tie their left shoe before their right shoe. This follows the approach that priority is given to the left for all matters of tying. Others maintain that since women do not wear tefillin they should tie their right shoe first (Halichot Shelomo Tefilah 2:20). Sefer Meir Oz relates that Rebbetzin Kanievsky told him that she used to tie her left shoe first and her husband Rav Chaim Kanievsky instructed her to tie her right shoe first.

Day #4 - Siman 001 - Seif 6-9

Thu, 24 Feb 2022 17:39:28 GMT

OVERVIEW

Siman 1 Seif 6:

Parashat HaKorbanot should be recited during the day

The Parashiyot of Kiyor and TerumatHaDeshan may be recited at night. (M.B. 17)
A person who doesn’t have time may reciteParashat HaKorbanot at night. (M.B. 17)However, according to the mekubalim it isprohibited since mikrah is not permitted atnight except for Thursday night. (Birkeh Yosef 1:13)
Parashat Hakorbanot can be recited from Alot Hashahar (dawn) (Halacha Berurah 1:16)
The minhag in our times is to recite justParashat HaTamid and Ezehu Mekoman andnot the Parashiyot of other Korbanot.(Halacha Berurah 1:15)
The Shelah writes that Parashat HaKorbanotmay be recited on Shabbat and Yom Tov, butone should not read the accompanying יהי רצון
(M.B. 17).

Siman 1 Seif 7:

For all korbanot that may be offered voluntarily one should ask that the recitation should be considered as if the actual korban was offered.

There is a disagreement whether there is a יהי רצון to be recited after those korbanot that arenot offered voluntarily. (M.B. 18) The minhagof Sefaradim is not to recite יהי רצון(Halacha Berurah 1:20)

Siman 1 Seif 8:

The pasuk of ושחט†אותו†וגו†should be recitedwith the Parashat HaKorbanot.

Nowadays this pasuk is read following theParashat HaTamid. (M.B. 19)
The Midrash explains that this pasuk remindsHashem of the akeda. (M.B.20)

Siman 1 Seif 9:

There are those who have the custom torecite, in order: Parashat HaKiyor,Parashat Terumat HaDeshen, Parashat HaTamid, Parashat Mizbeach HaKetoretand then Parashat HaKetoret.

HALACHA HIGHLIGHTS

Reading Parashat HaTamid before daybreak

Shulchan Aruch Siman 1 Seif 6

יש נוהגין לומר ... ואחר כך פרשת התמיד There are those who are accustomed to

recite … and afterwards [they recite] Parashat HaTamid

The Beit Yosef writes that the reading of the parashiyot of the korbanot provides a degree of atonement. The Chikrei Lev (או״ח ס׳ א) also writes that the reading of the parashiyot of the korbanot is not the same as having actually offered a korban. When the Gemara (Menachot 110a) states, “Whoever engages in the study of the Chatat [it is considered] as if (כאילו) he offered a Chatat,” the Gemara should not be taken literally. It is only “as if” he offered a Chatat. When the Gemara uses the term כאילו it is meant for emphasis rather than to be understood literally. An example of this is the Gemara’s statement (Sotah 4a) that one that becomes angry is considered as if (כאילו) he worshiped idolatry. Obviously, no one would claim that someone who got angry should be stoned and the same is true regarding one who reads the parashiyot of the korbanot it is only as if he offered the korban, but it is not to be understood literally. The fact that reading the pesukim is only akin to offering a korban serves as a foundation for an important halacha.

Shulchan Aruch (1:6) writes that the reading of the parashiyot of the korbanot should only be done during the day since korbanot could not be offered at night. Mishnah Berurah (1:17) writes that if a person will not have time to recite korbanot during the day they could be recited at night. One reason for leniency is that the Tur writes that it is good to read the parashiyot during the day but does not make it a necessity. Additionally, since the reading of the parashiyot is considered as if one offered the korban despite the fact that many prerequisites for a valid korban are lacking, e.g. a kohen, a Beit HaMikdash, it is also possible that the requirement that it should be done during the day could also be suspended. This is an important leniency for those people who need to pray early for it allows them to get an early start on their praying. Hacham Ovadia Yosef (Yehave Da’at 2:8) rules even though we generally hold dawn starts 72 proportional minutes before sunrise in a situation where someone has to go early to work, he can rely on those poskim who hold dawn is 90 proportional minutes before sunrise and read Parashiyot of the korbanot at that time. His son Rabbi David Yosef (Halacha Berurah 1:16) explains the reason in this specific case you can rely on those poskim since there is no beracha being recited it is just a recitation of pesukim.

Day #3 - Siman 001 - Seif 4-5

Wed, 23 Feb 2022 15:54:32 GMT

OVERVIEW

Siman 1 Seif 4:

It is better to recite fewer supplications while focused than many while not focused.

One who cannot add additional supplications due to time constraints or because of his limited attention span but focuses upon what he says is credited as though he recited more than he actually did. The same principle applies to Torah study. (M.B. 12) Therefore a person shouldn’t try to finish a masechet just by reading without understanding, rather he should learn slow with understanding (Yabia Omer 1:26:9)
A person that is busy with the study of Torah shouldn’t recite extra supplications. (M.B. 12) However the supplications that are part of theorder of the tefillah (akeda, korbanot) have to be recited (Or Lesion 2:7:1)
A person must set aside time each day for the study of mussar. (M.B. 12) Especially Talmideh Hachamim should study mussar since he greater the person his yeser hara is greater (Birkeh Yosef 1:9)

Siman 1 Seif 5:

It is appropriate to recite Parashat Akeda, Parashat HaMan, Aseret HaDiberot (Rama adds that Aseret HaDiberot should only be recited individually but not by the tzibbur) and the different korbanot.
It is permissible to recite Parashat Akeda and Parashat HaMan on Shabbat. (M.B. 13)
Reading the parashiyot is not sufficient; one must focus on the meaning of the words and the concepts that stand behind them. (M.B. 13)
One should also read Parashat Nesachim (libations) together with those korbanot that are accompanied by a libation. (M.B. 14)
The Arizal would not recite Aseret HaDiberot and Parashat HaMan (K”H 32) Some poskim hold that Parashat HaMan can be recited after

the Tefilah. (Yafeh LaLev 1:24)

Magen Avraham maintains that one who is obligated to bring a Korban Chatat should read that parasha first but others disagree. (M.B. 15)

HALACHA HIGHLIGHTS

Is one obligated to read korbanot?

Shulchan Aruch Siman 1 Seif 5

טבו לומר... ופרשת עולה ומנחה ושלמים וחטאת ואשם

It is good to recite … Parashat Olah, Mincha,

Shelamim, Chatat and Asham.

Shulchan Aruch’s introductory phrase to his discussion of the recitation of the pesukim related to reading the parashiyot of the korbanot is that it is good to read them. This choice of words indicates that the reading of these parashiyot is a good practice but not obligatory. (It is important to note that the pesukim related to the Olah, Mincha, Shelamim, etc. are not commonly found in our siddurim. The section commonly referred to as “korbanot” is addressed in the paragraph that follows.) Divrei Chamudot (Berachot 9:84) follows this approach and writes as follows. Someone who has the ability to study Torah is better off studying Torah and it is suffice for him to pray those sections that are obligatory, i.e. those tefillot that were established by the Anshe Kenesset HaGedolah as well as pesuke de’zimra and the mishnayot of Ezehu Mekoman. Sefer Chaye Moshe (1:5) suggests that the reading of the mishnayot of Ezehu Mekoman takes the place of reading the parshiyot that discuss the korbanot.

Shulchan Aruch (1:9) writes that it is customary for a person to recite parashat hakiyor followed by parashat terumat hadeshen and then parashat hatamid. Rama later on repeats that we say parashat hatamid in order to emphasize that the reading of parashat hatamid is not merely customary as is the recitation of the other korbanot. As Shulchan Aruch HaRav writes (1:14), The Jewish People have practiced and accepted as obligatory to read parashat hatamid every day before praying. Teshuvat Az Nidberu ח"מ' ס)י א"ח) expresses surprise at the practice of yeshivot to skip even the section of korbanot printed in our siddurim altogether. This practice is claimed to be supported by Mishnah Berurah (1:12) who writes that someone who is capable of Torah study may refrain from adding additional supplications and requests since it is better that he should learn than recite them. This statement, however, does not apply to parashat hatamid, Mishnat Ezehu Mekoman and Parashat Ketoret which are obligatory. Hacham Ben-Sion Abba Shaul (Or Lesion 2:7:1) writes the Minhag is to recite everything that is found in our Siddurim before Hodu. This includes the Akeda, Ketoret, Ezehu Mekoman and Rabbi Yishmael. Even though Maran writes the reason why the Rabbis instituted it in order to recite daily Mikrah Mishna and Gemara, Talmideh Hachamim who learn every day anyway still have to recite it since this is not the only reason. We find The Tur writes the reason to recite the Korbanot in order to be considered like we are sacrificing the actual Korban. Also, according to the Arizal there are deep meanings behind everything that we say.

Siman 001 - Seif 4-5 Recording

Wed, 23 Feb 2022 15:40:17 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 4-5

by Rabbi Raymond Haber

Siman 001 - Seif 4-5 Recording

Wed, 23 Feb 2022 15:39:28 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 4-5

by Rabbi Meyer Yedid

Day #2 - Siman 001 - Seif 2-3

Tue, 22 Feb 2022 17:30:38 GMT

OVERVIEW

One should strive to pray about the destruction of the Bet HaMikdash and the exile at each third of the night since that is the time that tefillot are most acceptable.

Siman 1 Seif 3:

It is appropriate for those who have Yirat Shamayim to be troubled by the destruction of the Bet HaMikdash.

❖ Tikun Chatzot consists of chapters from Tanach that are recited to mourn the destruction of the Bet HaMikdash. The order can be found in the siddurim. (M.B. 9)

❖ During the recitation of Tikun Chatzot a person should sit on a mat on the floor by an opened entrance without shoes and he should put burnt ashes on his head where he puts his tefillin. (Ben Ish Hai Vayeshev 11)

❖ It should be recited at midnight which is 12 hours after mid-day.(M.B. 9) It cannot be recited before midnight and not after Alot Hashachar (dawn) (Ben Ish Hai Vayishlach 4, 8)

❖ People that reside outside of Israel can be lenient to recite Tikun Chatzot if midnight of Israel has past even though midnight of where they reside has not past (Halacha Berurah 1:5)

❖ It should not be recited on Shabbat and Holidays. (Ben Ish Hai Vayishlach 7)

❖ Tikun Chatzot takes precedence over learning Torah and reciting Selichot. (Ben Ish Hai Vayishlach 9)

❖ Tikun Chatzot takes precedence over praying at netz (sunrise). (Or Lesion 1:12) Other poskim disagree and hold praying at netz takes precedence. (Ish Matzliach 1:6)

❖ It is better to sleep and be well rested than to rise early and be left without strength. (M.B. 9)

❖ One should rise an hour or at least half an hour before praying so that he will have time to prepare his body for praying. (M.B. 9)

❖ The Shelah writes that one should read chapter 137 (על נהרות בבל)ל of Tehillim at all meals and on days that Tachanun is not recited one should read chapter 126 (שיר המעלות) and it is important to understand what one is reciting. (M.B. 9)

HALACHA HIGHLIGHTS

AT WHAT AGE DO CHILDREN BEGIN TO WASH THEIR HANDS IN THE MORNING ?

Mishnah Berurah 9

והמקובלים האריכו מאד בגודל מעלת קימת חצות

The Kabbalists elaborated on the great advantage of waking up at chatzot

Mishnah Berurah (א:ט) relates that the mekubalim elaborate on the importance of saying Tikun Chatzot. His language implies that although it is an important tefilla to recite it is not an absolute obligation. Sefer Mor U’Ketzia (ס׳ א ד״ה ולכן) also writes that he did not find even a hint in the Gemara that one should arise to pray at chatzot. When the Zohar discusses the recitation of Tikun Chatzot the intent was not to establish a binding obligation on everyone. Only talmidei chachamim living in Eretz Yisrael are obligated to recite this tefilla.

The Chida (מחזיק ברכה (סימן א אות א disagrees with Mor U’Ketzia and maintains that it is an obligatory tefilla, and in his work Shem Hagedolim he explains why it is not mentioned in the Gemara.

Rav Chaim Kanievsky (בספר עוז מאיר סימן א) maintains that the practice of reciting Tikun Chatzot is the same as all Kabbalisticly based practices that do not generate an obligation for all to observe.

A number of explanations are given why it is not so common for people to recite Tikun Chatzot nowadays. Eshel Avraham suggests that we are no longer as strong as earlier generations and physically we could not handle waking each night to recite Tikun Chatzot. Another explanation (פסקי תשובות) is that due to the duration of the exile and all of the burdens that weigh on our minds regarding our immediate needs it is difficult for people to generate the sadness that is supposed to accompany the recitation of Tikun Chatzot.

Mishnah Berurah (א:ט) also writes that those who know that if they were to rise for Tikun Chatzot would not be able to wake up to pray shahrit do not have to rise for the recitation of Tikun Chatzot. On the other hand, the Ben Ish Hai (רב פעלים ח״א סימן א) writes that even if a person is preoccupied and it is hard to have the right thoughts, he should still read Tikun Chatzot and try to have as much kavanah as he can. The Petach HaDevir (11) says that if a person is very busy with his business dealings, he should support a Ben Torah that will recite Tikun Chatzot and through that he will also get reward.

Siman 001 - Seif 2-3 Recording

Tue, 22 Feb 2022 17:21:12 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 2-3

by Rabbi Meyer Yedid

Siman 001 - Seif 2-3 Recording

Tue, 22 Feb 2022 17:19:27 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 2-3

by Rabbi Raymond Haber

Siman 001 - Seif 1 Recording

Tue, 22 Feb 2022 07:13:24 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 1

by Rabbi Raymond Haber

Siman 001 - Seif 1 Recording

Tue, 22 Feb 2022 07:02:49 GMT

Daily Mishna Berura Recording

Siman 001 - Seif 1

by Rabbi Meyer Yedid

Day #1 - Siman 001 - Seif 001

Sun, 20 Feb 2022 06:22:17 GMT

OVERVIEW

One should rise in the morning like a lion to serve the Creator.

One should not remain in bed so that he will miss tefilla be’tzibbur.

One should conduct himself with an awareness of Hashem’s presence.

One should not let the mocking of others deter him from serving Hashem properly.

One should behave with modesty and wake up quickly to serve the Creator.

❖ A person should consider: “If I had to wake up to serve an earthly king how careful would I be to get up early to prepare,” all the more so when serving the Creator must one get up early to prepare. (M.B. 1)

❖ As soon as one wakes up and will not sleep any more, he should wash his hands even if he will remain in bed. Certainly, he should not walk four amot without washing. (M.B. 2). However, if he wants to go back to sleep, he is allowed to think of Torah without washing his hands (Yabia Omer O”H 8, Siman 4)

❖ If water is not ready nearby, some opinions maintain that one should walk in increments of less than four amot whereas others maintain that one should walk quickly to remove the tumah on his hands. (M.B. 2). Our Custom is like the first opinion. (Hida, Ben Ish Hai, K”H) However if he wakes up before Hatzot (midnight) he doesn’t have to be careful not to walk four amot. (K”H 4:4)

❖ According to some opinions one’s house is considered to be only four amot [and thus it is acceptable to walk to where water for washing is available] but that opinion should be relied upon only in difficult circumstances. (M.B. 2) However if he went to sleep after hatzot (midnight) there is room to be lenient (Halacha Berurah 4:3)

❖ One must be cautious not to get into arguments even in the service of Hashem. (M.B. 5)

❖ A person should not be afraid to learn or perform a mitzvah even in the presence of those who are greater. (M.B. 6)

❖ One should not rise too quickly since that is damaging to the body. (M.B. 8)

❖ As soon as one wakes up, he should recite Modeh Ani. (M.B. 8)

❖ One should pause after the word בחמלה and the words רבה אמונתיך should be read together. (M.B. 8)

❖ One is not required to wash his hands before reciting Modeh Ani. (M.B. 8)

HALACHA HIGHLIGHTS

AT WHAT AGE DO CHILDREN BEGIN TO WASH THEIR HANDS IN THE MORNING ?

Mishna Berura, Seif Katan 2

(ומיד כשיתעורר משנתו... יטול ידיו (מ“בס“קב׳

And immediately upon waking from one’s sleep… he should wash his hands Poskim discuss the age at which one should begin to wash Netilat Yadayim for a child. Although young children are not obligated in mitzvot there is a concern, that the tumah on their hands will defile the food that they touch. Accordingly, Pri Megadim ( משב״ז ד"ז) wonders why people are not more careful to wash Netilat Yadayim for their children when the matter involves potential danger, which halacha treats more stringently than matters of prohibition. Mishna Berura (ד"י) also writes that one should wash their children’s hands since they touch their food. Sefer Orchot Rabbenu reports that in the Steipler’s home they would start washing Netilat Yadayim for their children when they were capable of putting their hands to their eyes, which was when they were three or four months old. Shulchan Aruch HaRav (מהדו״ק נ"ד) adopts a lenient approach and writes that it is unnecessary to begin washing a child's hands before they reach the age of chinuch. The rationale is that the presence of tumah is the consequence of kedusha leaving a person. Therefore, for example, there is no issue for a gentile to touch food since tumah does not adhere to their bodies being that they do not possess kedusha. When a child reaches the age of chinuch the kedusha associated with Torah and Mitzvot begins to develop, consequently the presence of tumah is also introduced. Therefore, one should begin to wash Netilat Yadayim for their children when they reach the age of chinuch. The precise age of chinuch is not clearly defined. Some Poskim mention that the obligation begins as late as between the ages of five and seven. The Ben Ish Hai (Toldot 10) writes a person should preform Netilat Yadayim even to young infants because they might touch food and defile it. Also, it is a segulah that the children will grow up with purity and become holy.

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