Popular Shows by Shloime Balsam שלמה בלסם

Soothe your baby into peaceful, restful sleep with 3 hours of gentle bell music. These soft, simple bell tones are designed to relax newborns, infants, and toddlers by creating a calm, comforting environment—perfect for bedtime, naptime, or quiet play. The light, melodic bell sounds help reduce fussiness, slow down busy little minds, and support healthy sleep habits. Ideal for parents searching for baby sleep music, bell lullabies, soothing bedtime sounds, or relaxing newborn sleep music, this video is crafted to show up in all the right searches. Turn on these peaceful bell melodies and let their gentle rhythm guide your baby into deep, sweet sleep.

Help your baby fall asleep faster and stay asleep longer with 3 hours of soothing classical music. This peaceful playlist features the gentle melodies of Mozart and Brahms, two composers proven to promote relaxation, calmness, and deep sleep for babies and toddlers. Perfect for bedtime, naptime, or creating a calming nursery atmosphere, this long-play collection includes soft lullabies, slow movements, and comforting harmonies that ease fussiness and help your baby feel safe and settled. Whether you're searching for baby sleep music, Mozart for babies, Brahms lullabies, or relaxing classical music for kids, this video is designed to appear in all the right searches so parents can find exactly what they need: a serene, restful environment for their little one. Let the timeless beauty of classical music bring peace to your home and sweet sleep to your baby.

Welcome back to another session of answering your shailos, organized and arranged by Jonathan. In this episode from February 13th, we explore a wide range of halachic inquiries, spanning from the philosophical depths of repentance to the practicalities of Shabbat observance and communal customs. This episode answers the following questions: • How do we perform teshuva (repentance) for sins we will likely repeat? We discuss whether it is "dishonest" to repent for recurring failings, explaining that repentance is a "sliding scale" or a "dimmer light" rather than a simple on/off switch. Making a value statement through vidui (confession) is crucial, even if we aren't yet 100% ready to fully overcome a weakness. • Is it permitted to play board games on Shabbat? We examine the halachic issues of writing (kosafe)—such as forming letters in certain versions of Scrabble—and sorting (borer), which often arises in games like Settlers of Catan when discarding cards. We also touch upon the importance of using game time as a meaningful way to connect with family. • What is the ideal way to perform Shnayim Mikra V'Echad Targum? We debate whether it is better to read verse-by-verse or paragraph-by-paragraph, exploring different opinions on how to best achieve a level of understanding of the Torah text. • Which "Yomi" (daily learning) program offers the most benefit? While emphasizing that you get out what you put in, we discuss the unique value of Nach Yomi, as many people are unlikely to learn the Prophets and Writings in a different setting. • How careful must one be when disposing of Hoshanos? We clarify the difference between Tashmishei Kedusha (holy items) and Tashmishei Mitzvah (items used for a mitzvah), noting that while one shouldn't be disrespectful, leaves that fall off naturally and are swept up are generally not a concern. • Should you use full names when praying for family members? We explain that clarity is the primary goal; if it is obvious who you are praying for (e.g., "my wife" or "my child"), mentioning the full formal name is not strictly necessary, especially in their presence. • Can you ask an Israeli to do work for you on the second day of Yom Tov? We explore the concept of asking a Jew who is only keeping one day of Yom Tov to perform a task for someone keeping two days, noting that there is no prohibition of Amira L'Yisrael (asking a Jew) if the act itself is permitted for the doer. • Is it permitted to lie to facilitate a surprise party? Drawing on sources that allow lying for the sake of peace (Shalom) or to avoid hurting feelings, we discuss how truth-telling is sometimes balanced against the requirements of proper midos (character traits). • What should be said when hostages are released? We break down which blessings apply to the hostages themselves, their families, and the general public, including the potential use of Hatov V'Hametiv or Shehecheyanu. • How do we determine which minhagim (customs) to follow? We distinguish between personal customs, which one can adopt based on spiritual inspiration, and communal customs, where consistency is vital to avoid creating a "hodge-podge" of practices that lack a coherent foundation. Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Welcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance.  **This episode answers the following questions:** *  **Does winning a Sefer Torah in a raffle fulfill the mitzvah?** We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it). *  **Are digital photo frames and screens permitted on Shabbat?** We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of *Shevisas Kelim* (resting of utensils). *  **What is the halachic status of the Manhattan Eruv?** We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a *Reshus HaRabim* (public domain) and Rav Moshe Feinstein’s influential rulings on the matter. *  **How does God’s influence (*Hashgacha*) affect non-Jews?** Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society. *  **Is it preferable to daven in a shul if there is a house minyan on your block?** We explain why **davening in a shul is superior** to a house minyan, citing reasons such as *B'rov Am Hadras Melech* (glory in a large crowd), the inherent sanctity of the building, and the presence of an *Aron Kodesh*. *  **How strictly should we follow the rule of *Paska* (not splitting verses)?** We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option. *  **Does seeing the top of the Golden Dome require *Keriah*?** We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple. *  **How do sins transform into merits through *teshuva*?** We examine the profound concept that **proper repentance can turn past transgressions into merits**, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached. *  **Where should one light candles when staying in one hotel but eating in another?** We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence. *  **What is the best way for teenagers to handle modern temptations?** We share advice on **avoiding temptation through filters and environment** rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures. *  **How should you signal someone to stop talking during sensitive parts of prayer?** We offer practical tips for communicating the need for silence during *Chazaras HaShatz* or *Kaddish* without violating the prohibition against speaking. To understand the concept of **avoiding obsession with sin**, consider it like **putting down a heavy load after crossing a puddle**; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed. Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In this short guided meditation, children climb onto a soft, floating cloud and drift into calmness. This 3-minute practice encourages mindfulness, relaxation, and imagination while helping kids slow down, breathe, and feel peaceful. A perfect mini-meditation for bedtime, morning focus, or anytime a child needs a quiet moment. Children’s meditation, kids mindfulness, cloud meditation for kids, short guided meditation, relaxation for children, calming meditation, 3-minute kids meditation, bedtime relaxation, stress relief for kids, peaceful meditation story. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

00:00 – Daryavesh, king of the Chaldeans, conquers Bavel (Babylonia). *07:58 – Why a person should daven (pray) in a place where he can see the sky through a window. 13:34 – Comparison between Daniel being thrown into the lion’s den and the selling of Yosef HaTzaddik. “Save me from the hand of man.” 14:40 – Why is a scorpion more dangerous than a snake? 19:20 – King Daryavesh discovers that Daniel is still alive in the lion’s den. Daniel relates how an angel protected him from the lions, and that the Navi Habakuk had stayed with him as well. 21:32 – Habakuk was chosen to stay with Daniel because he is a symbol of techiyas hameysim (revival of the dead). 24:05 – The story of Daniel describes, in a hidden way, the process of the revelation of Moshiach. 24:19 – Why does a person suffer? “HaTeva” is, b’gematria, “Elokim”. 28:59 – How would a person go about performing miracles? What is nature? 32:14 – The main teaching of Rebbe Nachman is simple faith. *35:39 – Maintaining simple faith, even in the difficult times before Moshiach is revealed. This is done through learning Torah and turning Torah into tefilah.

Join us in this insightful episode as we delve into the life and legacy of Rabbi Shlomo ben Aderet, commonly known as the Rashba. A prominent figure in medieval Jewish history, Rashba was not only a brilliant Talmudic scholar but also a defender of Jewish rights and a diplomat in times of religious tension. Explore the stories of Rashba's commitment to upholding Halacha, his ingenious solutions to ethical dilemmas within the community, and his fearless advocacy for the well-being of the Jewish people. Tune in to discover the wisdom, resilience, and enduring influence of Rashba, a luminary whose teachings continue to resonate in the realms of Jewish scholarship and ethics. [email protected]

Take your child on a gentle mindfulness journey with The Magic Balloon Ride. In just 3 minutes, this guided meditation helps kids imagine floating peacefully through the sky, letting go of stress and finding calm. Perfect for bedtime, classroom quiet time, or moments when children need to relax and reset. Children’s meditation, kids mindfulness, relaxation for kids, 3-minute meditation, guided meditation for children, calming bedtime story, kids stress relief, short meditation for children, peaceful visualization, balloon meditation. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Take a fun-filled journey from the farm to the city in our read-aloud of Farmer Greenfield’s Big City Adventure, a charming children’s story about trying new things and finding joy in unexpected places. In this Read Aloudz Podcast episode, soothing narration and playful moments make it perfect for bedtime, quiet time, or a cozy family listen. With gentle humor and a warm message about curiosity and adventure, this story encourages little listeners to explore the world with open hearts and brave smiles. 🎧 Press play and enjoy a delightful storytime adventure from country roads to city streets.

In this eye-opening episode of our podcast, we unravel the intricate relationship between technology and mental health. Join us as we delve into the far-reaching impact of the digital era on our well-being, exploring the hidden challenges, addictive patterns, and the psychological toll of constant connectivity. We navigate the uncharted waters of screen time, social media pressures, and the blurred boundaries between the virtual and real worlds. Featuring expert insights, personal stories, and practical tips, this episode sheds light on the mental health issues spawned by technology. Tune in to gain a deeper understanding of the digital dilemma and discover strategies for fostering a healthier relationship with the tech-driven landscape in a Frum world. [email protected]

🔥 Eating at chains without full hashgacha (e.g., Haagen-Dazs vs. Krispy Kreme)    – **Factory‑sealed vs. on‑premises prep**: A key distinction is between products shipped in sealed packages (e.g., tubs of ice cream) and items prepared/fried on-site (e.g., donuts).    – **Krispy Kreme**: Since donuts are made/fried on premises, there are complex kashrus issues (equipment, oils, other ingredients). Considered much more problematic.    – **Packaged kosher items in store**: If you buy a **closed, labeled, certified** product (e.g., sealed pint with OU), that is straightforwardly acceptable (assuming one is comfortable with **cholov stam**).    – **Cross‑contamination risks** for scooped ice cream:     – Are there **non‑kosher flavors** in the same freezer?     – Are **scoops shared** between kosher and non‑kosher flavors without proper cleaning?     – Are toppings like **hot fudge, caramel, sprinkles** kosher and consistently sourced?    – **Chain supply rules**: Many national chains require franchisees to **order all core items from the company**, and these may all be kosher-certified. But this must be verified; one cannot assume.    – **Risk of substitution**:     – Core products like the ice cream base are less likely to be swapped because using non-authorized brands can cost the franchise its license.     – Ancillary items (e.g., sprinkles) are **more easily swapped** if they run out (e.g., buying local non‑certified sprinkles).    – **Trust factor**: Franchisees generally have **everything to lose and little to gain** by substituting core products, but toppings and small items are more vulnerable to change.    – **Circumstance matters**:     – In areas with abundant kosher options (e.g., Five Towns), there is less justification to rely on leniencies.     – While traveling/out of town with limited options, one might rely more on low‑risk situations (e.g., clearly sealed products or strongly presumed‑kosher store items).    – **Hot/fried foods on premises** (e.g., donuts) are treated as **high‑risk** and should generally be avoided without hashgacha. --- 🔤 Pronouncing “tav” vs. “sav” and switching pronunciations    – **Family/minhag continuity**: Classic sources (e.g., Rav Kook) strongly discourage **changing one’s ancestral Hebrew pronunciation** (Ashkenazi vs. Sefardi), invoking:     – **“Al titosh Toras imecha”** – do not abandon family tradition.     – Concern for **not being medakdek b’osiyos** (careful with letters) in tefillah, especially **Krias Shema**.     – **Motzi la’az al ha’rishonim** – it can imply earlier generations were “wrong.”    – **Rav Kook’s position**: Encouraged Ashkenazim in Eretz Yisrael **not** to drop Ashkenazi pronunciation for modern Sefardi/Israeli Hebrew, especially not for hybrid, invented styles.    – **Chazon Ish (reported)**:     – Allegedly held that an Ashkenazi listening to Sefardi Kri’as HaTorah is **not yotzei**, because the words are not pronounced per his mesorah.     – This report is questioned by later poskim (e.g., Rav Ovadia in *Yabia Omer* / *Yechave Daas*).    – **Rav Shlomo Zalman Auerbach** (as reported):     – More lenient for **Megillah**, since it can be read in **any language**; different pronunciations can still be valid as “languages.”     – Less clear if this applies to **Kri’as HaTorah**.    – **Rav Henkin**: Each traditional pronunciation is seen as a valid “gate” of tefillah; multiple accents are legitimate.    – **Practical guidance**:     – Ideally, **Ashkenazim should daven with Ashkenazi pronunciation**, Sefardim with Sefardi.     – At minimum, **Krias Shema** warrants extra care with correct traditional pronunciation (e.g., ayin, ches).    – **When switching creates chaos**:     – If changing to your “correct” family pronunciation will lead to **long‑term confusion** (mixing samech/tav, etc.), it may not be advisable.     – Many people can successfully re‑train with time and practice, particularly when they shift their broader religious environment; others may struggle.   --- 🎄 Walking through Christmas lights / decorated holiday areas    – **Historical and spiritual sensitivity**:     – December 25 has historically been a **very negative day for Jews** (pogroms, persecution carried out in the name of Christianity).     – Jewish practice (e.g., **Nittel Nacht** custom not to learn Torah) reflects **mourning and fear** of what occurred on that night historically.    – **Origins of Christmas trees and lights**:     – Decoration of evergreen trees with **candles** dates to **16th‑century Germany**, often linked to Martin Luther.     – The custom was imported to England via German royalty; pictures of the royal family with decorated trees popularized it.     – Candles later replaced with **electric bulbs** for safety.    – **Halachic concern: hana’ah from avodah zarah decorations**:     – Shulchan Aruch (Yoreh Deah 142) forbids **listening to music** or **enjoying the beauty** of ornaments that adorn idols, due to deriving **pleasure (hana’ah)** from them.     – The Shach limits the prohibition mainly to decorations **placed directly on the idol** itself.     – P’nei Yehoshua adds that the issur of enjoying such decorations primarily applies when they are used in a **derech avodah** context (worshipful use).    – **Modern practice context**:     – Today, public Christmas decorations (trees, lights) are often **secularized symbols** of “the season,” time off work, family gatherings, rather than direct worship.     – Most people do not **bow to trees/lights**; the explicit avodah aspect occurs more in church, less in street displays.    – **Strict issur vs. strong discouragement**:     – Strictly halachically, it is **not simple** to label walking through a light display as actual **hana’ah from avodah zarah** in the classical sense.     – Nevertheless, from a **Jewish identity and values** standpoint, participating in or “celebrating” these displays is seen as **spiritually damaging and inappropriate**.    – **Dating example**:     – Taking a date to see Christmas lights sends a problematic message about what one values and identifies with.    – **Contrast with Chanukah in Israel**:     – In Eretz Yisrael, Chanukah is described as visibly and intensely Jewish (menoros in windows, Jewish atmosphere).     – Ideal is to be **immersed in Jewish symbols and seasons**, not non‑Jewish religious/cultural holidays.   --- 🧘‍♀️ Yoga and avodah zarah origins    – **Chukos HaGoyim framework**: Several major approaches define what is prohibited:     – **Smag**: Anything **unique to non‑Jews** can be forbidden.     – **Vilna Gaon**: Focuses on practices connected to **idolatry**, like church‑style trees in shuls.     – **Maharik**: Practices are assur if they are      – inherently **pritzus (licentious)**, or      – have **no logical reason**, implying they exist only due to avodah zarah.     – Beis Yosef and Rama (Yoreh Deah 178) codify: If a custom has **no rational basis**, assume an avodah zarah source and prohibit it.    – **Yoga’s dual status**:     – **Functional “tam”**: Yoga clearly has a **practical benefit** (exercise, flexibility, balance, fall‑prevention in older age).     – **Idolatrous roots**: Many poses and concepts are originally **Hindu religious practices**; names and positions may be forms of bowing / service to idols.    – **Poskim and guidance**:     – Some contemporary rabbis are reported to be **lenient** if:      – One does yoga purely for **health/exercise**.      – All **religious elements, names, mantras** and explicit spiritual framing are removed.     – Others are more **cautious** and recommend avoiding yoga entirely, especially since in practice:      – Many serious classes/instructors integrate **Eastern spirituality**, mantras, or meditations.      – Becoming a yoga instructor typically entails **exposure to avodah zarah–adjacent training**.    – **Practical policy**:     – If done, it should be only in a **fully secularized, stripped‑down form** (pure stretching/strength/balance), without names or rituals.     – For people prone to “going all in,” there is a real risk of sliding into **problematic spiritual content**; safer to choose other exercise forms (e.g., swimming, jump rope, standard fitness programs).    – **Importance of exercise** itself is strongly emphasized, independent of the particular method.   --- 💼 Choosing a career and understanding one’s mission    – **Seek informed guidance**:     – Advice should come from people with **actual experience** in the relevant professions, not just rabbis/teachers who have only done chinuch/rabbanus.    – **Career stability has changed**:     – In prior generations, long‑term employment at a single company with a pension was common.     – Today, job‑hopping is common; specific **career planning is more fluid**.    – **Broad direction vs. exact role**:     – Decisions like going into **medicine, law, business, education** create a general professional trajectory, even if exact positions later change.    – **Chazal’s criteria for a trade**:     – **Avoid theft or unethical behavior**.     – Leave time and energy for **Torah and family**.    – **Primary life mission**:     – A Jew’s overarching mission is to **serve Hashem and Klal Yisrael**.     – Career should align with, or at least not interfere with, that mission.    – **Rav Yaakov Kamenetsky’s advice (via R’ Breitowitz)**:     – He would not tell someone what profession to choose, but said **whatever you do, it should allow you to make a kiddush Hashem**.    – **Learning before career**:     – If feasible, spend time **learning seriously (e.g., kollel or beis midrash)** before entering the workforce to solidify Torah foundations.     – Many in the contemporary frum world have parental/family support to allow this for some years.    – **Develop a real skill**:     – Relying on “I’ll figure it out” without **training, education, or a marketable skill** often leads to **cutting corners** or unethical decisions.    – **Avoid inherently problematic lines of work**:     – Examples mentioned: **cash advance schemes**, **arbitrage betting**, and business models that function as **vulture‑like exploitation**. These are damaging both ethically and spiritually.    – **Value of spiritually significant work**:     – Ideal, where possible, is to combine **parnassah** with **spiritually meaningful activity**, such as:      – Klei kodesh (rabbanus, teaching).      – Chessed‑oriented professions (medicine, community work, nonprofit leadership).      – Professional roles that **support the Jewish community**.    – **Secular expertise enriches Torah**:     – Certain halachic areas require deep understanding of **medicine, business, technology**.     – Professionals can **enhance Torah understanding** in these domains in ways full‑time rabbanim often cannot.    – **Environment and tznius issues**:     – One should ideally avoid careers where one is **constantly in close, private contact with members of the opposite sex**, especially in immodest settings or late‑night office work.    – **Aliyah considerations**:     – If living in **Eretz Yisrael** is a real value, consider whether the profession is **transferable or viable in Israel**. This should be a major factor in planning.   --- 🏠 When does a house or basement minyan become a “real” shul, and what about tenai?    – **Making a tenai (condition) at the outset**:     – When designating a part of a house as a shul (e.g., basement minyan), it is highly advisable to state explicitly that its **kedushas beis knesses is conditional (al tenai)**.     – This allows later **reconversion** of the space (e.g., back to a bedroom, playroom) and more flexible use.    – **Example**:     – A basement minyan functioning for several years can later be turned into bedrooms/play space if the original designation was **conditional**, rather than permanently consecrated.    – **Aron kodesh and sefarim**:     – Storing **Sefer Torah** vs. **Nevi’im (haftorah klaf)**: The latter has **lower kedusha** and, ideally, should not be in the same aron as a Sefer Torah unless that was explicitly **built al tenai**.     – Some shuls explicitly make a **tenai** that the aron is also for other sefarim.    – **Limits of tenai**:     – Shulchan Aruch (based on Gemara Megillah) holds that even with tenai, there are limits on using a beis knesses for **mundane benefit**.     – Without tenai:      – **Eating, drinking, or lightheaded behavior** is generally forbidden, except possibly in cases of need and primarily for **Talmidei Chachamim** (e.g., yeshivos).     – Rama is more lenient regarding **yeshiva settings**, allowing eating and drinking in beis midrash.    – **Why do we have kiddushim in shul today?**     – Several justifications:      – Some rely on the **Ramban** that allows broader use in **Shas ha’dchak**.      – Some classify modern neighborhood shuls as more like a **shtiebel / multi‑use room**, not a full classic beis knesses.      – Some invoke **tzorech mitzvah** and community needs.    – **Basement shul vs. house minyan**:     – A dedicated **basement or side‑room shul**, even with tenai, is still a **fixed makom tefillah**, giving it higher status than a rotating house minyan.     – It better fulfills **makom kavua**, improves **kavanah**, and conveys greater seriousness.    – **Opposition to casual house minyanim**:     – Some senior poskim (e.g., Rav Nevinsal as quoted) strongly **discourage davening in ordinary house minyanim** when a proper shul is available.     – Exception: house minyanim for **chessed needs** – e.g., elderly or ill person who cannot travel to shul, or an elderly talmid chacham. In such cases, davening in the house is justified.    – **Anecdote**:     – Rav Hershel Schachter, when ill and unable to go to shul, once **sent people away** who wanted to make a minyan in his home, insisting they belong in the beis midrash and that he would daven alone if necessary.   --- 📖 Learning from a sefer during davening (e.g., finishing early)    – **After finishing Shemoneh Esrei, before Chazaras HaShatz**:     – If one finishes the **silent Amidah early** and is waiting for Chazaras HaShatz to begin, it is **permissible** to learn from a sefer during that pause.    – **During Chazaras HaShatz**:     – One should **not** learn during Chazaras HaShatz; the obligation is to **listen and respond** (amen, etc.).    – **During Pesukei d’Zimra**:     – Generally **not allowed** to interrupt for learning, as that section requires continuity and focus.    – **Between Pesukei d’Zimra and Birchos Krias Shema**: three primary positions:     – **Rav Ovadia Yosef**: permits **even out‑loud learning** in this gap.     – **Rav Moshe Feinstein**: disallows learning entirely during this interval.     – **Aruch HaShulchan**: allows **silent learning** (reading with eyes) but prohibits speaking learning out loud.    – **After Ma’ariv Amidah, while waiting for Kaddish or Aleinu**:     – Similar to the earlier case; short learning is generally acceptable when **no specific part of the tefillah is taking place** that requires your active participation.   --- 🚰 One kitchen sink: milk–meat halachic considerations    – **Reality of earlier generations**:     – Many great rabbis (e.g., Rav Moshe Feinstein in a small Lower East Side apartment) lived with **one sink**; the key is knowing the **halacha**, not just adding equipment.    – **Halachic background – pouring hot water**:     – Rama (Yoreh Deah 95:3) holds that **erui kli rishon** (pouring from a first vessel) does **not** normally transfer taste from one plate to another.     – Shach disagrees: erui can **absorb and impart taste**, creating potential **treif**:      – If both dishes are dirty (with milk/meat residue), pouring hot water can **assur both**.      – If one dish is clean and the other is dirty, the **clean one becomes assur**, while the dirty one is unaffected by the other.    – **Rav Moshe Feinstein’s psak**:     – He generally follows the **Shach** and is **machmir**:      – If **hot water at yad soledes** emerges from the faucet and hits **dirty milchig and fleishig dishes together**, they can all become assur.    – **Is the faucet kli rishon or kli sheni?**     – If the faucet is a **kli sheni** (second vessel), most agree it **cannot transfer taste** in this way, so everything would likely be mutar.     – Some poskim (e.g., Rav Elyashiv) say our faucet is a **kli sheni** (boiler is kli rishon, pipes = kli sheni, faucet outlet = further cooling).     – Rav Shlomo Zalman Auerbach holds our faucet is considered **kli rishon**, since hot water continuously flows through a closed system, making it halachically an extension of the boiler.     – Many poskim **try to be stringent** like Rav Shlomo Zalman and treat faucet water as **erui kli rishon**.    – **Status of the sink itself**:     – Over time, the sink inevitably absorbs both **meat and milk** through hot washing cycles, making it **“issur bala”** (absorbed forbidden mix).     – Even when current residue is just parve or old, the underlying blios require caution, especially if **fresh yad soledes water** hits items directly on the sink.    – **Practical solution with one sink**:     – Maintain **separate sink racks** or basins: one **milchig**, one **fleishig**.     – Avoid washing **dirty milchig and dirty fleishig** together directly on the sink surface under hot water.     – This significantly reduces direct contact and halachic risk.    – **Stricter view (Minchas Yitzchak)**:     – Holds that a **rack is not enough**, because utensils can slip between rack bars and touch the sink directly.     – However, the combination of requirements for actual issur (fresh blios, correct temperature, direct stream, etc.) makes severe problems relatively **unlikely**.     – Rav Moshe’s practical approach is more moderate; **separate racks** for milchig and fleishig are seen as effectively addressing the main concerns.   --- 🌙 Arriving late to Ma’ariv: Krias Shema vs. tefillah b’tzibbur    – **Core conflict**:     – If you come late and the tzibbur is about to start **Shemoneh Esrei**, you may not have time to say **Krias Shema with its brachos** first and also join the tzibbur for Amidah.     – The choice is between **tefillah b’tzibbur** vs. **semichas geulah l’tefillah** (joining Ge’ulah to Amidah properly).    – **Shulchan Aruch ruling** (Orach Chaim 236):     – If you enter shul and the tzibbur has **already said Krias Shema** and is about to start Shemoneh Esrei, you should:      – **Daven Shemoneh Esrei with them**,      – Then say **Krias Shema and its brachos** **afterwards**.    – **Mishnah Berurah elaboration**:     – If you can say **Krias Shema and brachos quickly** and only miss **“Baruch Hashem l’olam amen ve’amen”** (the long paragraph near the end), you should:      – Say **Shema + its main brachos**,      – **Skip** “Baruch Hashem l’olam,”      – Then join the tzibbur for Shemoneh Esrei.     – “Baruch Hashem l’olam” is a **minhag**, and many gedolim (e.g., the Gra) do not say it at all, so it is more easily sacrificed.    – **Ma’ariv early while you still need Mincha**:     – If you enter when they are beginning Ma’ariv (with Barchu), but you **haven’t davened Mincha** yet:      – You should daven **Mincha** while they are in Krias Shema and its brachos.      – Then daven **Ma’ariv Amidah with the minyan**.      – Afterwards, say **Krias Shema l’mitzvasah** at the proper time.     – If there is a **later Ma’ariv minyan**, that is preferable so you can daven both Mincha and Ma’ariv properly with semichas geulah l’tefillah.   --- 📚 Best ArtScroll rabbi biographies to buy with a $30 gift card    – **General value of biographies**:     – They offer **stories, inspiration, and personal models** of greatness.     – Not intended as **academic, critical history**, but as portraits of character and avodas Hashem.     – They should highlight the **uniqueness** of each gadol rather than present a generic saintly template.    – **Recommended titles**:     – **Rav Kook biography**:      – Presents a profoundly original, **out‑of‑the‑box figure**.      – Covers his **genius**, spiritual struggles, the impact of the **Holocaust**, loss of his child, and his **deep love of Eretz Yisrael and Jewish children**.      – Offers unusually rich material on complex and dramatic life events.     – **Rabbi Shlomo Freifeld biography** (by R. Yisroel Besser):      – Highlights a major **educational innovator** and lover of Jews, not a “classic” posek hador but a giant in **chinuch and kiruv**.      – Shows new approaches to reaching people and building community.      – Has meaningful resonance for those connected to **Yeshiva Sh’or Yoshuv** and its talmidim (e.g., Rav Chanina Herzberg).     – **Rabbi Yaakov Kamenetsky biography**:      – Presents someone widely viewed as the **“pekaḥ ha’dor”** (exceptionally wise leader).      – Known for balanced, **thoughtful, and practical daas Torah**.      – Combines significant Torah genius with everyday **common sense and integrity**.    – **When to read them**:     – Biographies should not **replace regular learning** (e.g., morning seder).     – Ideal usage: a few pages **at night before bed** or during non‑learning slots to gain **inspiration without displacing iyun and halacha**. 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🔥 Fasting for children before bar/bat mitzvah (major vs minor fasts)    – The common idea that a child must **fast three fast days before bar/bat mitzvah** is described as a **myth**; there is **no such halachic requirement**.    – **Yom Kippur**: Shulchan Aruch rules that a **healthy child** should fast **two Yom Kippurs before bar/bat mitzvah** (e.g., a boy may already have to fast from age 11 if he is healthy).    – **Training pattern (for healthy children)** as cited from Rav Schachter:     – **2 years before bar/bat mitzvah**: fast the **entire Yom Kippur**.     – **Previous 2 years** before that: fast **half-day** on Yom Kippur.     – Before that age: **no fasting** at all.    – **Minor fasts** (e.g., Tisha B’Av, 10 Teves, 17 Tammuz, Taanis Esther): **no fasting requirement for children** at all.    – This applies **equally to boys and girls**, adjusted to their respective bar/bat mitzvah ages and health.   🎲 Gambling for money “just for fun” (Asmachta, gezel, addiction, communal practice)    – The Gemara discusses **mesachek b’kuvia** (gambling) and whether gamblers are **invalid as witnesses**. Two main approaches:     – **Gezel derabbanan / Asmachta**: the loser never fully intended to part with the money; gambling becomes a **form of rabbinic theft**. On this view, **even occasional gambling** is problematic.     – **Eino osek b’yishuvo shel olam**: the gambler contributes nothing productive to society; invalid as an eid only if he **does this as his main occupation**. Occasional gambling would not invalidate eidus on this view.    – Rambam writes that a person should **spend his entire life** involved in **constructive, beneficial pursuits** and chochmah; that ethos pushes strongly **against recreational gambling**, especially when it can become **habitual**.    – Gambling is characterized as **highly addictive** and often **destructive** to families and finances.     – Expert statistic mentioned: in forms of gambling with **instant payoff / instant “rush”**, about **~29%** of people may develop an addiction.     – Addicted gamblers can incur **hundreds of thousands of dollars in debt**, sometimes even as kids/young adults.    – Since it is often impossible to know in advance **who will become addicted**, the recommended approach is to **avoid gambling altogether**, even “occasional” or “for fun.”    – Communal practice critique:     – **Jewish organizations** that run “casino nights” are described as **misreading the communal reality**, given the level of gambling addiction among teens in both right-wing and modern Orthodox schools.     – It is suggested to **object** to such events and question their appropriateness and leadership judgment.   🕯️ Benefiting from Chanukah candlelight via photography / monetizing images    – The prohibition **“haneros halalu kodesh hem”** forbids **using the light of the Chanukah candles** for personal benefit (e.g., reading or working by that light).    – Taking **photos or videos** of lit Chanukah candles, and **selling or monetizing** those images, is presented as **not a violation** of this prohibition:     – The benefit is not from the **physical illumination** to see by, but from the **image/representation** being used to **publicize the mitzvah** (pirsumei nisa), which is in line with the purpose of the candles.    – Additional leniencies:     – After the **required burning time (approx. 30 minutes)**, leftover oil/wax no longer has the same restrictions; benefiting from that light is permitted.     – A **shamash** candle provides heter to use the general light in the room, even if Chanukah lights contribute.    – Overall, **using Chanukah candles as a background or prop for pictures, even monetized**, is treated as **permissible**.   🕯️🕍 Public menorah lightings with a beracha outside of shul (offices, concerts, events)    – **Lighting in shul with a beracha** is a long-established, special **minhag**, and even that practice required significant effort by Rishonim/Acharonim to justify.    – Many poskim **strongly oppose extending** this minhag to **other public spaces** (offices, concerts, lobbies, etc.) with a beracha:     – Minchas Yitzchak: emphasizes how much effort went into justifying **shul lighting**; considers further extension (e.g., “at a gathering”) to be **beyond what Chazal intended**.     – Rav Shlomo Zalman Auerbach, Rav Wosner, and the Klausenberger Rebbe: similarly resist adding **new berachot** on lightings in non-shul public places; view it as **unauthorized innovation** and part of a trend of “doing whatever seems right” in mitzvos.    – Rav Ovadia Yosef (Yabia Omer) summarizes:     – Notes many authorities who are **stringent**.     – Cites **Mishnas Yaakov**, who is lenient because large public gatherings may generate **greater pirsumei nisa** than shul.     – Concludes that in a **large communal gathering**, one **can rely** on the lenient opinions to make a **beracha**, but it is **preferable** to also **daven Ma’ariv there** so the lighting resembles the **shul context**.    – Key conditions for shul lighting that are often ignored at public events:     – Requires a **minyan** present.     – Lighting should be **within the framework of tefillah** (e.g., between Mincha and Ma’ariv, or before Aleinu on Motzaei Shabbos) — not after davening is over and everyone has left.    – **Chabad** practice:     – Widely conducts **public menorah lightings with berachot** outside of shuls, relying heavily on **pirsumei nisa** as the core rationale and extending the shul-minhag logic to any major public display.     – This approach is **not accepted** by many other poskim.   🍪 Cutting letters / shapes on food on Shabbos (Oreos, cakes, cookies)    – Rama (Orach Chaim 340) forbids **cutting letters on food**, e.g., slicing a decorated cake such that letters are **cut or erased**.    – Later poskim discuss ways to **avoid** the problem:     – Cutting **between letters**.     – **Removing the letters** with a thin layer of frosting.     – Cutting the cake **before Shabbos**.    – **Biting letters**:     – Mishnah Berurah allows **biting into letters** on cakes or cookies.     – Chazon Ish views this as a **double derabbanan** (shinui, and no intent to erase) and is stricter, but the **mainstream psak** follows Mishnah Berurah that **eating/biting is permitted**.     – Possible reasoning: erasing is defined as removing writing from a **surface that remains**, but when **devouring the entire surface** (e.g., mouth), it does not constitute classic mochek.    – Items like **Oreos or tea biscuits**, where the writing or design is **embossed into the dough**:     – Mishnah Berurah explicitly allows **breaking such cookies**, not only biting them.     – The text/design is **part of the structure** of the food, not “ink” or frosting on top.    – Similarly, cutting a **cake shaped** like a figure (e.g., a letter-shaped cake, or a shaped object) is treated as **permissible** according to many.   🤝 Hugging female relatives (aunts, sisters, etc.) when becoming more observant    – Halachic baseline:     – Shulchan Aruch (Even HaEzer) and many poskim hold that **affectionate touching (chibuk venishuk)** of arayot (forbidden relations) is an **issur d’oraita**, following the Ramban and Shulchan Aruch HaRav.     – Non-affectionate touch (**negi’ah shelo b’derech ta’ava**) is treated more leniently; the Shach permits certain forms.    – **Age thresholds**:     – Mishnah Berurah (Biur Halacha) suggests the issur of affectionate negi’ah begins around **age 3** for a girl.     – Chazon Ish places practical concern a bit later, when the child is more **physically mature**.    – Sources on close relatives:     – Gemara Shabbos 13a: Ulla reportedly **kissed his sisters**, despite holding that such behavior is generally prohibited; Tosafos explains that he was a **unique tzaddik** with zero ta’iva.     – Rambam (Issurei Biah 21:6): says that **kissing a sister or aunt even without ta’iva** is a **“davar meguneh” and “davar asur”**, presenting more stringent language. Some suggest “davar asur” here may be **strong ethical censure**, not necessarily formal issur, but it is clearly rejected behavior.    – Contemporary guidance:     – R’ Menashe Klein suggests there might be room for leniency in limited **kavod habriyot** situations where touch is clearly **not derech ta’iva**, but this is not a blanket heter.     – He also criticizes **breaking a shidduch** solely because a girl hugs her brothers; calls such an approach **extreme and improper**, while still not fully endorsing the behavior.    – Practical relational advice:     – Where one is changing practice (e.g., a man stops hugging female relatives): instead of repeated awkward avoidance, it is often **better to have one difficult, honest conversation** explaining that:      – You are **trying to keep halacha more strictly**.      – You **respect them** and are not judging them.      – You ask them to **respect your boundaries** just as you respect theirs.     – Relatives may initially be **hurt or upset**, but over time often **adjust**; this is framed as a normal part of **“growing pains”** in relationships.   🧼 Removing stains from clothing on Shabbos (kibus/melaben, dust vs mud, practical options)    – Key melachot:     – **Melaben / kibbus** (laundering) includes **scrubbing, removing dirt, or improving the cleanliness/appearance** of garments.    – Shulchan Aruch vs Rama on **dust**:     – Shulchan Aruch: **removing embedded dust** from a garment is **permitted**.     – Rama: forbids **removing embedded dust** because it resembles **laundering**.    – Removing **mud/stains**:     – Shulchan Aruch: **scrubbing** mud off by **rubbing parts of the garment against each other** is **assur**, even without water, because it improves the **appearance** and is a form of kibbus.     – Mishnah Berurah: clarifies that the issue is **enhancing the garment’s appearance**, not only use of water.    – Difference between **“thickness” of a stain** and the embedded portion:     – If part of the stain **sits on top of the fabric** (e.g., a dried piece of food stuck on):      – Removing the **chunk** is like removing a **feather** from a garment and is generally **permitted**.     – The **deep, embedded discoloration** is more like **dust/mud absorbed** into fibers and is subject to the melaben concerns.    – According to **Shulchan Aruch** (lenient on dust):     – You may **lightly peel** away the **top layer** of a stain with a fingernail if the garment will still **look stained** afterward (no beautification achieved).     – But **scrubbing the fabric against itself** to remove more of the stain is **forbidden**.    – According to **Rama** (stricter):     – Needs reconciliation: he forbids removal of embedded dust but yet allows some limited peeling of stains.     – Practical upshot from Mishnah Berurah / Biur Halacha and other Acharonim:      – Two cases where limited removal is allowed:       1. After removing the visible thickness, the stain is **still clearly visible**, so the garment is not really “cleaned.”       2. It is a stain that **does not bother you at all**, and you would **wear it during the week** in that condition; removing a bit is then like removing dust that doesn’t truly “improve” the garment by your standards.      – Removing a deeply embedded stain **to beautify** the garment is **forbidden**.    – Water usage:     – Using **water** on a stain on clothing is **almost always forbidden** on Shabbos (direct kibbus).    – Best practical solution:     – If a garment gets stained on Shabbos:      – **Change into another garment** and send the stained one to the cleaners after Shabbos.      – Only remove **obvious surface solids** (e.g., a kernel, chunk, feather) that are fully on top and not embedded.   📜 Standing vs sitting when Aron is open, Torah in motion, Simchas Torah, women’s practices    – Gemara Makos 22b: criticizes **Bavliim** who **stand for a Sefer Torah** but **not for talmidei chachamim**.    – Gemara Kiddushin 33b: uses a **kal vachomer**: if one stands for a **Sefer Torah**, all the more so for a **Torah scholar**.    – Rishonim reconcile:     – In pure logic, there is **great reason to stand for the Torah itself**, but the **explicit pasuk** is about standing for **talmidei chachamim**.     – Thus, **ignoring the explicit chiyuv** for scholars while standing for the Sefer Torah is treated as **foolish**.    – Halacha on **Sefer Torah**:     – When a **Sefer Torah is moving** (being carried to/from the aron, being held or danced with): there is a **clear obligation to stand**.    – Standing when the **Aron Kodesh is open but Torah not moving**:     – Taz (cited by Rav Moshe Feinstein):      – There is **no formal chiyuv** to stand just because the aron is open, but it became a **minhag** as a sign of **extra honor**.     – Common custom: stand when the Aron is opened for **Avinu Malkeinu, Shir HaKavod, Aneinu, etc.**     – Rav Moshe: questions whether this minhag is **binding** as halacha:      – Once something is made **mandatory**, it may lose the **voluntary affection** that gave it meaning.      – If one **cannot maintain kavana** while standing (e.g., long “Aleinu L’Shabeach” on Yamim Noraim, or lengthy piyutim), it may be **better to sit** rather than stand robotically.     – In communities where standing is difficult (e.g., **elderly congregations**), one eitzah is to open the aron **less than three tefachim** (lavud), so technically it is still “closed” halachically, while symbolically appearing open.    – Holding a Sefer Torah while others stand (e.g., Mi Shebeirach for soldiers):     – The one **holding the Torah** **should remain seated**, since standing for anything else is not considered **greater honor** than the Torah.    – Women sitting when Torah is danced, especially on **Simchas Torah**:     – If women are in a **separate ezras nashim behind a mechitzah**, many poskim view that as a **separate domain**, so they have **no obligation to stand** for the Torah movement in the men’s section.     – Some Hasidic setups use **tables or partitions** as broader barriers; people behind them are sometimes treated like being in a **separate space**.     – Additionally, there is practical recognition that a **multi-hour hakafos** with constant standing is not feasible; the priority is **respecting the Torah**, but leniencies exist when **distance or partitions** are in place.   💬 Talking idle talk (sichat betela) in the Beis Midrash vs not learning there at all    – Halachic concern:     – A **Beis Midrash** has intrinsic **kedushah**, and idle talk is formally **inappropriate**. The question: should one avoid the Beis Midrash entirely if they know they will likely **end up schmoozing**?    – Aruch HaShulchan’s approach:     – Notes that people **do engage** in some level of casual conversation in **Batei Midrash**, and this has become a **reality over generations**.     – Explains that many shuls/Beis Midrashos are built with an implicit **tenai** that permits certain **non-ideal uses** (eating, meeting, some talking) **bimakom tzorech**.     – **Tzorech** here includes the **real social need** for people to **connect with peers of similar values**, especially if most of their day is spent in secular work environments.    – Distinction from **talking during davening**:     – The leniencies for **Beis Midrash talk** do **not** justify **talking during tefillah** in shul, which is halachically and ethically more serious.    – The suggested practical balance:     – One should **absolutely learn in a Beis Midrash**; the theoretical worry “I might talk” should not prevent learning, nor overturn long-standing practice.     – It is **good to limit** idle chatter and aim to make conversations **more Torah-centered** when possible.     – A useful strategy is to **come armed with a Torah question or idea** (e.g., a question from R’ Akiva Eiger, a sugya, something on the parsha) to share with people you meet, keeping interactions **meaningful** while still being friendly.     – Nonetheless, **small-talk and concern for others** (asking about family, health, etc.) is acknowledged as having **real value** and not something to be eliminated, only moderated.   ⛄ Snow on Shabbos: building a snowman, snow as muktzah, related melacha issues    – **Is snow muktzah?**     – Mishnah Berurah and Shulchan Aruch HaRav: **rainwater is not muktzah**; by extension they treat **snow** similarly as **non-muktzah**.     – Rav Moshe Feinstein (as reported in R’ Eider and Igros Moshe vol. 8): considered **snow to be muktzah**, possibly as **nolad** (newly formed item on Shabbos).      – There is some oral testimony that Rav Moshe may have at times **ruled differently in practice** than what appears in Igros Moshe on certain matters, but for formal psak, the printed responsa remain significant.    – Even if we follow the opinion that **snow is not muktzah**, there is another problem:     – **Gathering and shaping** snow (loose flakes) into a **snowball or snowman** is viewed as a form of **boneh** (building/forming a solid) or **memare’ach** (smoothing), or **dachak** (compressing), which are prohibited on Shabbos.     – Combining scattered material to make a **cohesive, formed structure** fits classic definitions of **boneh** in poskim.    – Therefore, **building a snowman on Shabbos is prohibited** even according to opinions that **do not** treat snow as muktzah.    – Related practical shaila briefly mentioned: snow shoveling business     – A Jewish owner employs **non-Jews** to remove snow whenever it falls, being paid per job, with the owner taking a **percentage**.     – Payment for **Shabbos work** must typically be **“havla’ah”** (rolled into a broader, non-Shabbos service) to avoid **s’char Shabbos**.     – Rav Willig’s ruling:      – Since the **business owner invested in equipment** (plows, shovels, etc.), the remuneration can be viewed as **payment for use of capital plus overall service**, not just for the Shabbos hours; this can constitute **havla’ah**, making receiving that cut **permissible**. 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