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naturalmom5

Mon, Mar 02 2020, 10:52 am

Must..

I will tell you one better

FDRs motorcade was going down East Broadway in tge 30s at the height of the depression
Reb Moshe ztzl and Reb Mendel Zaks were deciding whether or not to make the brocha

Suddenly many people were throwing rotten tomatoes and eggs at the motorcade

Reb Mendel said, a president that you can do this , without major consequences you dont make a brocha on

naturalmom5

Tue, Mar 03 2020, 12:08 am

Brochos 59

The brachah for thunder and lightning
The brachah of “oseh maaseh bereshis” and “shekocho
ugevuraso malei olam” for thunder and lightning / If one
saw lightning and heard thunder at the same time

- תוספות , טור, מגן אברהם , משנה ברורה, מור וקציעה -

[א [The Tur 1 and the Shulchan Aruch there 2 write, for lightning and
ברוך אתה ה' אלקינו מלך העולם עושה מעשה ” says one., etc thunder
בא"י אלקינו מלך העולם שכחו ” say may he wishes he if and”, בראשית . וגבורתו מלא עולם
The source for this halachah is from Tosfos 3 in our sugya, who say
that when Rava said there that one says two brachos, עולם מלא וגבורתו שכחו
and בראשית מעשה עושה ,he means, whichever one wants to say.
The Turei Zahav there 4 writes that the custom is to say the brachah
.thunder for שכחו וגבורתו מלא עולם and, lightning for עושה מעשה בראשית
He writes, I do not know the reason for this, perhaps because thunder
shows more power than lightning.
The Magen Avraham there 5 writes that if one hears thunder and
sees lightning at the same time, he should say one brachah for both of
them - בראשית מעשה עושה . The Mishnah Brurah writes there 6 that if
one said the brachah עולם מלא וגבורתו שכחו for both of them, he has
fulfilled his obligation.
The Mishnah Brurah writes there that if they were not immediately
one after the other, but as usual, first one sees lightning, he should say
the brachah בראשית מעשה עושה on the lightning, and then, when he hears
the thunder he says עולם מלא וגבורתו שכחו .And also in the opposite
scenario, if he did not see lightning, but heard thunder, he should say the
the on עושה מעשה בראשית said he if or, שכחו וגבורתו מלא עולם brachah
thunder, and afterwards he saw lightning, he should still say the brachah
.lightning the on עושה מעשה בראשית
He wrote in the name of the Shaarei Teshuvah in the name of the
Birchei Yosef, nevertheless, if he said a brachah on lightning and intended
it to cover the thunder that was to follow, he has fulfilled his obligation
bdi’eved. Since the nature of things is that thunder follows lightning, his
brachah covers the thunder as well.
However, the sefer Mor Uketzia argues with the Magen Avraham, and
writes that even if one saw the lightning and heard thunder
simultaneously, one may also say two brachos.

1 siman 227

2 sif 1

3,4,5 sif k 1,2

naturalmom5

Tue, Mar 03 2020, 11:08 pm

Brochos 60

The brachos “Elokai neshamah” and “hamavir shenah” for one who did not sleep in the night
The opinion of the Poskim to differentiate between the other
brachos and “Elokai neshamah” and “hamavir shenah.”
- עטרת זקנים, אליהו רבא, שערי תשובה, מנהגי חת "ס -
[ג [The Elya Raba 16 writes in the name of the Gilyon Mem Aleph,
that if one was awake all night, he does not say the brachos
“Elokai neshamah” and “hamavir shenah.” (When he writes Gilyon
Mem Aleph, he is referring to the Ateres Zekanim that is printed on
each page of the Shulchan Aruch.) The Shaarei Teshuvah there 17 also
writes in the name of the Ateres Zekanim that one who was up all
night, should not say the brachos “Elokai neshamah” and “hamavir
shenah.” He writes that Rav Yoshua agrees with him, and cites the
Elya Raba in brief.
However, the Pri Megadim there 18 cites the Elya Raba and writes that
it needs reconsideration, as we pasken there* that we praise Hashem for
the way He runs the world, even if we are not obligated. And we can’t
say that these two brachos are different because we mention ourselves
personally in the context of the brachah, as we do the same in the brachah
concerning donning shoes, “Who has provided me with all my
requirements,” and yet, one says this even if one is not obligated.
The Shaarei Teshuvah writes there in the name of in the name of the
Ari z”l, that all eighteen brachos of the morning must be said every day,
even if one was not obligated to say them that day. For example, if he
was up the whole night, or he slept in his clothes, belt or hat, or did not
take off his shoes. The reason for this is because these brachos were only
instituted to be said for the way of the world, and not for any person in
particular. In addition, each one alludes to the upper lights.
The Mishnah Brurah there 19 cites the Elya Raba, who wrote that
the brachos “Elokai neshamah” and “hamavir shenah.” should not be said
if one was up all night, and that the Pri Megadim and Shaarei Tshuvah
regard what he said as requiring investigation. The Shaarei Teshuvah
concludes that one should make sure to hear these two brachos from
someone else, and have the intention to fulfill his obligation thereby.
In the customs of the Chassam Sofer 20, it is written that on Shavuos
night, one bachur, who had slept during the night, would say all the
brachos out loud, from “al netilas yadayim” through to “hagomel
chassadim tovim.” He warned his students to fulfill their obligations that
way before they get up from their morning sleep, which in the place of the
night’s sleep, and then, they should say the brachos, as well. See there. 

Aylat

Wed, Mar 04 2020, 10:02 am

Brachot 60

When were the brachot
שלא עשני גוי, שלא עשני עבד, שלא עשני אישה/שעשני כרצונו and נותן ליעף כח added into ברכות השחר?

An interesting historical project would be to compare siddurim throughout the ages, starting from the time of the Geonim to see when and how the different נוסחים of תפילות in the Gemara became the ones we say nowadays.

***

A while ago I learned the order of ברכות השחר off by heart (for when I didn't manage to say before I left the house and I said while driving to work TMI

) by visualising the order of actions upon getting up in the morning.

***
ETA how can they say ברכות with שם ה' before washing נטילת ידיים?

Last edited by Aylat on Thu, Mar 05 2020, 5:56 am; edited 1 time in total

naturalmom5

Wed, Mar 04 2020, 11:56 pm

Brochot 61

Rabi Akiva, who was a spark of the soul of Yaacov Avinu, gave up his life to sanctify Hashem’s Name, at the
word “echad”

To explain the topic we cite the following Gemara in Pesachim 1:
“And Yaacov called his sons, saying, ‘gather and I will tell you
something’. Yaacov wanted to reveal the ‘end of days’ to his sons, but
the Divine Presence left him. He said, perhaps G-d forbid, some of
you are unworthy, like Avraham from whom came Yishmael, and my
father, Yitzchak, from whom came Esav. His sons replied, Hear
Yisrael, Hashem is our G-d, Hashem is One. They said, just as you
only have One in your heart, so, we only have One in our hearts.
Then Yaacov Avinu declared, ‘Blessed be the Name of the glory of
His kingdom, forever’ ”.
Elsewhere, Chazal tell us that on that occasion Yaacov Avinu
instituted the mitzvah of krias shema for all future generations, as the
Midrash 2 relates:

“’Gather here and listen, sons of Yaacov.’ From here Klal Yisrael
merited having the mitzvah of krias shema. When Yaacov Avinu was
about to leave this world, he called his twelve sons and said to them:
‘Listen to Yaacov, your father. Do any of you have any arguments in
your hearts against Hashem?’ They answered him, ‘Listen, Yisrael, our
father. Just as you have no arguments in your heart against Hashem,
so we have no arguments in our hearts against Him, but rather,
Hashem is our G-d, and He is One.’ Yaacov responded, ‘Blessed be the
Name of the glory of His kingdom, forever’… Thus, Klal Yisrael get
up early every morning and evening, and say, Hear Yisrael, our father,
from the Cave of Machpela, that topic that you commanded us to do,
we are still practicing, Hashem is our G-d, Hashem is One.”
If we combine these two sources, it comes out that, on this occasion,
when the Divine Presence left Yaacov Avinu, so that he would not reveal
“the end of days,” he instituted the mitzvah of krias shema, so that the
Jewish People could strengthen themselves in the exile. This topic is
explained further by the Chassam Sofer 3, as follows: the reason why the
Divine Presence left Yaacov was so that he would not reveal the end to
his sons, so that the Jewish People would not give up due to the length and
severity of the exile.

When Yaacov Avinu realized the length and severity of the exile, he
instituted the saying of shema, so that they could strengthen themselves
during the difficult exile. We bring as a support to this idea, that the
purpose of krias shema is to help strengthen ourselves in the exile, from
the following Rashi 4: “’Hear Yisrael, Hashem is our G-d, Hashem is
One’ - Hashem, Who is presently only our G-d, but is not recognized
by the nations, will in the future, become a universal G-d, as it is
written 5, ‘As then, I will convert the nations to a clear language, for
them to all call in the name of G-d.’ And it is written 6, ‘on that day,
Hashem will be recognized as being One, and His Name will be One.’”
We see clearly that the intention behind the passuk of “Hear, Yisrael,” is
towards a tremendous strengthening in the Final Redemption, when all the
nations will recognize and acknowledge that Hashem is uniquely One.
Thus, we may understand what is brought in the holy Sefarim, that
when saying the passuk, “Hear Yisrael, Hashem is our G-d, Hashem
is One,” one should have intent when saying the word “One,” to be
prepared to give up one’s life for the sake of Hashem. The source for this
is in the holy Zohar 7, which says: “Who is the one who loves Hashem
- one who is prepared to give up his life for the love of his Creator.”
And elsewhere it says 8: And therefore our Rabbis taught us (Avos
2:5), “Repent a day before you die,” as every day a person needs to
do teshuvah, and hand over his soul to Hakodosh Baruch Hu with

the word ‘echad’, as it is written 9, I deposit my spirit in Your hand.

Our great teacher, the Arizal, explained that the intent should be to give
up one’s life with the four types of capital punishment, as alluded to by the
letter, daled, of the word “echad,” as explained in the Shaar Kavonos 10, “We
must give up our lives for the sake of Hashem with the letter ‘daled’ of
‘echad,’ and have intent to accept the four types of capital punishment
on ourselves: stoning, burning, beheading and strangulation.”
When Yaacov Avinu saw that the Divine Presence had left him, so that
he would not reveal “the end of days,” so that the Jewish People would
not fall into hopelessness due to the length and depth of the exile, he
instituted for them to say shema, so that they would accept their faith in
the unity of G-d upon themselves even by giving up their lives, as only
this way could they survive throughout all the exiles.

Aylat

Thu, Mar 05 2020, 6:16 am

Flashback to Brachot 55 and 56

Last night I had a disturbing dream. At some point while I was still asleep (maybe in a lighter semi-awake state) I became aware that I was dreaming and thought to myself, כל החלומות הולכים אחר הפה, so it will be okay if I think of a good interpretation for it. Then I remembered: ג' חלומות מתקיימין - חלום שנפתר בתוך חלום and I thought, better hurry up and think of the good interpretation while I'm still asleep and dreaming. Then my dream kind of went back to the original story but we were solving the problem, albeit in a kind of ridiculous fashion.
All of the above thereby illustrating הרהר כוליה יומא ולאורתא חזא that we dream about what's on our mind during the day - in this case something that's worrying me and also the daf!

naturalmom5

Fri, Mar 06 2020, 12:29 am

Brochos 62

May a blind person bring a guide dog into shul?
- חלקת יעקב, ילקוט יוסף -

The Teshuvos Chelkas Yaacov 39 argues with the Igros Moshe, and writes that this
psak is surprising for various reasons. Firstly, the Yerushalmi is dealing with a shul or
beis hamedrash that they were learning there. But, one cannot bring a proof for our shuls,
which we treat with decorum and sanctity, not to eat, drink or smoke there. Additionally,
the Yerushalmi is not referring to times of prayer, as when the congregation is davening
an animal would certainly disturb their concentration. A donkey or a dog inside a shul
would certainly cause laughter, the children would play with it, and there could be no
greater disturbance than this during davening. Also, one has to worry that the dog might
excuse itself in the middle of davening, and if it has a bad smell, it has the same law as
human excrement.

Additionally, when the Yerushalmi wrote “his donkey,” it did not mean his donkey,
but rather, the man who leads the donkey, as in Bava Metzia 40. And so, the Yerushalmi
says that even though he is not a ben Torah, one may bring him into the shul, as he is
assisting a ben Torah with his donkey. But certainly, the donkey itself would have to be
tied up outside. It could not be brought into the shul, as it might excuse itself, which is
certainly a disgrace for the shul. Also, even if one were to
say that a donkey may be
brought into a shul, a dog is different in that it barks.

Additionally, in our generation where the barriers of Torah and mitzvos are being
trampled upon and disregarded, it is dangerous to allow something like this, as it may
cause a precedent to always allow animals into shuls, which would cheapen shuls in the
eyes of non-Jews, who would never allow animals into their places of worship.
And as far as the concern that if we do not allow him to bring the guide-dog into
shul that he will never have the chance to daven with a minyan, hear krias haTorah or
Megillah. It is hard to imagine that no solution can be found to enable him to come to
shul, as surely at least at special times there will be someone who could help him to
come, without having to allow the dog into shul.

In the sefer Yalkut Yosef 41, he writes in the name of his father, Rabi Ovadiah Yosef,
that a blind person who normally goes with a guide dog may not bring it into shul, and
certainly not at a time of tefillah or learning. He writes that they should arrange a pole
outside the shul, at a distance to the door, where the dog can be tied up, while he is in shul.
However, we must point out that the teshuvah of the Igros Moshe only addressed
the question if bringing a dog into shul constituted a lack of decorum or not. Regarding
this, he brings a proof from the Yerushalmi, that it is not considered a lack of decorum.
However, concerning the other problems mentioned, about disturbing tefillah and
excusing itself, it is quite obvious that the Igros Moshe only allowed it if it was quite
clear that such problems would not arise. And also, he writes that is better than he sit
near the entrance, so as not to disturb the congregation.
Nevertheless, as we mentioned, the main question is how he could bring a proof
from the Yerushalmi, if the subject of lack of decorum and disgrace is dependent on the
times and society. And as we mentioned, according to the opinion of the Yere’im, this
would be a doubt concerning a prohibition from the Torah.

amother

Mustard

Fri, Mar 06 2020, 12:48 pm

naturalmom5 wrote:

I don’t know what (if any) experience the Chelkas Yaacov had with guide dogs, but I’ve been in more than one Shul, where these dogs have been allowed, and they have never caused the slightest disturbance. These dogs are very highly trained (and consequently very expensive). They just lie at their owners’ feet, and they don’t move a muscle or make a sound without receiving permission. I once witnessed a dog, who wanted to go up with his owner for an aliyah, but he lay back down (as instructed), put his head on his paws and gazed sorrowfully at his owner until he returned. He did not make the slightest sound or cause any disturbance.

These dogs are a very worthwhile investment, as they facilitate their owners’ independence, and it would be a great shame if they were not allowed.

naturalmom5

Fri, Mar 06 2020, 5:19 pm

Brochos 63

Light of Torah and Tefillah-It is dependent on how a person conducts himself in materialistic pursuits
Torah can’t be retained when overindulging in food / A
person’s understanding of Torah is dependent on his
level of kedushah

- גמרא, רמב "ם, חזו"א, מהר"ש מבעלזא, ר"ן , מג"א, חת "ס -
[ב [As is mentioned in the Gemara, this parsha of “B’chol
d’rachecha da’eihu” may be small, yet it is a concept that the
core elements of the Torah are dependent on.
To explain, our Chachamim teach us 11 that the way of the
Torah is to eat bread with salt, drink water measuredly, and to toil
in Torah. If one does so it is praiseworthy in this world, and
beneficial for him in the next one. Our Rabbanim in Avos also teach
that the Torah can only be acquired through minimal indulgence.
The Gemara in Kesubos 12 brings that when Rabbeinu Hakadosh
was niftar he pointed his ten fingers to heaven and said, “Master of
the world. It is known and revealed before you that I exerted myself
with these ten fingers in Torah, and I didn’t seek pleasure even with
the smallest of them.” Tosafos 13 comments there it is mentioned in
a Medrash that before one should daven for the Torah to enter his
mouth he should first pray that delicacies shouldn’t enter his body.
To back this up, the Medrash brings the previously mentioned story.
It is clear from this that Rebbi’s full exertion of his ten fingers in
Torah was only possible because he refrained from enjoying the
pleasure of this world even with the smallest of them.
Similarly, the Rambam 14 writes that the Torah is not retained
by people who learn while being excessively involved in eating,
drinking, and other pleasures.

It is also clear from many Mussar Seforim that one is not able
to access the light of Torah or daven proper tefillos unless he
conducts himself with purity even with regards to materialistic
matters. Becoming too involved in materialistic activities such as
eating and drinking serves to create a barrier separating one from
kedusha. It withholds such a person from his potential in learning
and tefillah, and prevents him from properly accessing kedusha.
Even if he is able to still learn and daven it is only on an external
level and considered mere lip service. It is not internally connected
to his heart, soul, and neshamah. The light of Torah doesn’t radiate
from such a person, and he is unable to stand before the King to
daven from the depths of his heart.

Therefore, this parsha of “B’chol d’rachecha da’eihu” is
something that the core foundations of the Torah are built from. It
may be true that this small parsha doesn’t warn us to stay away from
forbidden matters whether they be issurei Torah or issurei
d’rabbanan. Nevertheless, many of the Torah’s foundations are built
from it because a person’s success in Torah and Tefillah ultimately
hinge on how he conducts himself in materialistic matters.
Similarly, in the letters of the Chazon Ish it is written that one
should be very careful to avoid overindulging in food. He adds that
concerning bodily impurity there are levels such as a rishon
l’tumah, av hatumah, and avi avos hatumah. However, when it
comes to overindulgence all degrees are categorized within the
realm of avi avos. Overindulgence is a very low human quality, and
it serves to withhold one from his ability to learn Torah.

The Sefer Divrei Yechezkel 15 b’shem the Maharash Mi’Belz
Zatzal comes to explain the following epithet authored by the
Alshich Zatzal in Tikkun Chatzos. It writes, “Mi ha’ish hachefetz
chaim, v’chaich ochel yitam lo, oheiv yamim lir’os tov u’levakeir
b’heichalo, v’ha’Elohim yireh lo lishkon b’ohalo, mibli lo asher lo
ameil bo v’lo gadlo.” He comments that the kavanah is a
wonderment over a man who wants to fully enjoy the pleasures of
this world whether it be in eating, drinking, having a nice house, or
any other form of good. Yet at the same time this very person also
wants to benefit from spiritual matters such as connecting to
Hashem through Torah and tefillah. It is completely unrealistic for
him to have this desire when he made no effort to withhold himself
from materialistic needs. From these words it is clear that the
pleasures of this world and the pleasure of the next world constitute
two polar opposites that contradict each other.

On the flip side, the more a person elevates himself in kedusha
directly causes him to achieve greater clarity in Torah. He is then
able to have greater levels of success in his Torah and for it to
eventually match up with the halacha itself. ƒ[ „[
We also find this idea where the Ran in Nedarim 16 brings the
words of Rabbeinu Tam concerning whether or not a shevuah needs
Hashem’s name and he proceeds to disagree with him. He states, “I
am in wonderment over how such a holy mouth was able to say
such a thing.” It is important to note that his amazement came from
how a holy mouth was able to say such a thought. He didn’t
mention anything about Rabbeinu Tam’s wisdom. From here it is
clear that one’s capabilities within divrei Torah hinge on his
kedusha alone.

We find something similar where the Magen Avraham 17brings
the words of the Maharshal concerning how one should eat a little
bit of the flour of Pesach before the Yom Tov itself. He personally
disagrees with this, but ends off stating, “One should still be
stringent because of the words that came from the mouth of that
tzaddik.” It is clear that his consideration had nothing to do with
the Maharshal’s wisdom, but rather his righteousness.
The Chasam Sofer was also accustomed to saying, “It isn’t a
chiddush that Moshe Rabbeinu was Moshe Rabbeinu. If I would
have a Rebbi like him, then I would also be on the same level.
However, the reason I don’t have such a Rebbi is because I am not
Moshe Rabbeinu.”

His intention was to give over that of course if one becomes
privy to the secrets of shamayim it will cause him to achieve
incredible heights in Torah. However, to be capable of meriting
such a thing one first needs to meets certain standards and be on
an incredible level of kedusha.

We also find this in Megillah 18 where the Gemara questions
why in Shemonah Esrei the bracha of understanding was placed
after that of kedusha. To answer, the Gemara brings the pasuk
stating “V’hikdishu es kedosh Yaakov v’es Elohei Yisrael ya’aritzu”
and next to it “V’yadu to’ei ruach binah”. The juxtaposition clearly
shows that the trait of binah (understanding) branches off from
kedusha. There is no binah without kedusha.

imorethanamother

Fri, Mar 06 2020, 7:57 pm

I’m getting confused by various statements that seem to “contradict” each other. One says not to daven overly long because Hashem doesn’t want empty non-kavanah prayers. Rabbi Aryeh Lebowitz shares that a Rav (I can’t remember - was it Rabbi Schachter?) wouldn’t say the long tachanun on Monday and Thursday because it was better to be short and have kavanah than long.

And yet other statements are all about lengthy prayers being good. And if long prayers aren’t good - then why is our tefilos constructed in a way as to be long? I don’t know who to ask because frequently my Rav will just tell me to talk to Hashem from my heart , but I feel like I’m being told that because I’m a woman.

In general my tefilah that early in the morning or rushed by mincha is generally awful. I barely have kavanah but at least I say everything but korbanos. But is that bad?

chicco

Sat, Mar 07 2020, 7:31 pm

Mazel tov ladies! Where's the party?

Also, I thought it may be interesting to discuss what things you may have learned from Brachos that has changed your daily living.

amother

Mustard

Sat, Mar 07 2020, 8:04 pm

imorethanamother wrote:

In general - less with kavanah trumps more without kavanah. But if you’re leaving anything out I wouldn’t choose korbanos to skip. Korbanos - particularly the Tamid - is likely a chiyuv for women, while many of the other parts of davening are more questionable.

amother

Mustard

Sat, Mar 07 2020, 8:10 pm

chicco wrote:

Mazel tov ladies! Where's the party?

Also, I thought it may be interesting to discuss what things you may have learned from Brachos that has changed your daily living.

I already learned through Brachos a couple of years ago, but since starting Brachos, I began davening Maariv regularly and getting up in time to say krias shema b’zmanah. (How could I spend all this time learning about it and not want to be mekayeim . . . ?)

imorethanamother

Sun, Mar 08 2020, 12:38 am

amother [ Mustard ] wrote:

Wait, really? But in the times of the BHMK, women never brought a korban. Half the time, they didn't even go during the shalosh regalim. Their husbands were their emissaries.

Which parts of davening are the chiyuv parts??

malki2

Sun, Mar 08 2020, 1:11 am

imorethanamother wrote:

I think that any personal korban like olah and chatat and shelamim and todah were relevant to women as they were to men. Also, the tamid was brought on behalf of all of Klal Yisrael. Women also definitely brought a korban yoledet.

naturalmom5

Sun, Mar 08 2020, 1:41 am

Are we going to start a new thread for Shabbos

amother

Mustard

Sun, Mar 08 2020, 1:56 am

imorethanamother wrote:

From https://www.etzion.org.il/en/k.....zimra

Women Reciting Korbanot

In fourteenth-century Ashkenaz, Maharil writes that women should recite korbanot as part of the general obligation to pray.

New Responsa Maharil, 45

And are women not obligated in the morning tamid offering and sacrificial offerings like men? For they are obligated in prayer which they [the Men of the Great Assembly] enacted to correspond with the korban tamid, and if so they are also obligated to recite the matters of the sacrifices.…

Maharil sees korbanot as part of the customary prayer service. Women, like men, are subject to this custom and therefore recite korbanot as well.

Although Maharil refers to "the morning tamid offering and [other verses of] sacrificial offerings," Rav Shneur Zalman of Liadi, Ba'al Ha-Tanya, rules that women need only recite the verses about the korban tamid.

Shulchan Aruch Ha-Rav OC 47

In reciting the portion of the tamid they [women] are equal to men, for tefilla [in which women are obligated] was enacted in place of the tamid.

Why only the verses about the tamid? Women are obligated in tefillot whose timing is based on that of the tamid. Additionally, we have seen that Tur treats the tamid portion with more stringency than the rest of korbanot. It stands to reason, then, that women should recite the tamid verses regularly.

Other halachic authorities, however, maintain that reciting korbanot is not obligatory for women or men.

Chida, Responsa Yosef Ometz 67

For women are obligated in all the sacrifices…but they have no obligation to learn the laws of the sacrifices, this is the truth… For even men have no obligation to read the korbanot.

Chida teaches us that women are obligated in offering sacrifices when relevant, but not in learning about them. (He suggests women need not learn about them at all!)

Many women and men, skip korbanot during tefilla. Reciting them is still praiseworthy, though, especially the tamid.

Rav Eliezer Melamed suggests that if time is short, a woman can choose to recite the verses about the tamid right after birchot ha-Torah, instead of birkat kohanim. This position goes back to treating korbanot as a form of Torah learning following recitation of the berachot.

amother

Mustard

Sun, Mar 08 2020, 3:04 am

Just want to express my appreciation Aylat for starting this thread, which has been a source of chizuk for us all. (Shoutout to naturalmom5 for keeping it going.) To everyone who contributed - I appreciate all of your thoughts and input, and I hope to hear more from you all going forward . . .

To everyone who is reading, but not learning - A new masechte (Shabbos) is starting today. This would be a great time to join Wink

Aylat

Sun, Mar 08 2020, 5:17 am

amother [ Mustard ] wrote:

There was a blind lady in my childhood shul who came every Shabbat with her guide dog. He never ever disturbed.

Aylat

Sun, Mar 08 2020, 5:17 am

chicco wrote:

Mazel tov ladies! Where's the party?

Also, I thought it may be interesting to discuss what things you may have learned from Brachos that has changed your daily living.

Love the question, hope to be back later to answer.

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