Rephael Cattan

  BE”H, we will be starting Klal 9 on January 1st. Klal 9 is all of the basic rules of meleches Shabbos, and therefore a very important klal. Sponsorships are available for the whole klal or individual concepts or individual shiurim. Please contact Rabbi Reingold at (301)996-5910 or rabbireingold@gmail.com to sponsor We are continuing in […]

We are continuing in siman 25, discussing the besamim for havdalah. We left off discussing the bracha of hanosein reiach tov bapeiros, and whether one who says atzei besamim on such a fruit has fulfilled their obligation or not. It is a machlokes whether one is yotzei bedieved or not. Therefore, one should say the

We are continuing in siman 25, where the Chayei Adam is discussing besamim for havdalah. We learned that one does not need to wait to recite havdalah until finding besamim. Additionally, we learned about using a specific type of item for besamim. The term used in the Chayei Adam for this item is english pepper,

  We are continuing in siman 24, where the Chayei Adam discusses the proper procedure for reciting havdalah. Yesterday, we learned that the Chayei Adam holds one should stand for havdalah, out of kavod for the departure of the Shabbos Queen. The Chayei Adam writes that one should hold the cup of wine in his

 We are beginning siman 24, where the Chayei Adam discusses the proper procedure for havdalah. On the one hand, it can be argued that one should stand, because it is more appropriate to stand when escorting out the Shabbos Queen. On the other hand, it can be argued that one should sit, because being motzi

  We are continuing in siman 23, discussing the performance of melacha after Shabbos. We learned that there is a halacha, based on kabbalistic sources, that a man should not light a candle on Motzei Shabbos until reciting kedusha d’sidra. The kabbalistic concerns behind this halacha do not apply to women, so a woman can

  We are continuing in siman 23, where the Chayei Adam is discussing performing melacha before havdalah. We pasken in accordance with the opinion that all melacha is assur until making havdalah, including “lighter” melachos (see yesterday’s shiur).  If a person needs to perform melacha, but they have not yet davened maariv and they are

  We are beginning siman 23. The Chayei Adam writes that if a person has not said any language of havdalah, they cannot perform any melacha. Once a person recites havdalah in shemoneh esrei (atah chonantanu), they can perform any melacha.   There is an opinion brought in the Shulchan Aruch which says that before

  We are beginning siman 21. The Chayei Adam writes that if one makes a mistake and eats before reciting havdalah on a kos, they can (and should) still recite havdalah. The Mishnah Berurah adds that even if a person intentionally eats before havdalah, it does not preclude a person from reciting havdalah. The reason

  We have finished siman 20, and are discussing drinking from the kos of birchas hamazon at a sheva brachos which takes place at seudah shlishis and extends past tzais. We learned that, according to Rav Moshe, the person leading birchas hamazon should not drink, but rather only the chosson and kallah should drink. Rav

  We are beginning siman 20. The Chayei Adam writes that we have learned that once a person begins seudah shlishis, they can continue their seudah even after the zman for tzais. Once they are finished, they recite birchas hamazon, and, according to the Chayei Adam, may drink the kos of brichas hamazon. However, we

  We are continuing in siman 18. We have been learning about the issur of eating within a half hour of tzais. The Chayei Adam writes that if one begins their seudah more than a half hour before tzais, there is no issue with continuing to eat into the half hour of tzais. However, if

  We are beginning siman 18. Yesterday, we learned in our introduction to the siman about the issue of beginning a meal within a half hour of a mitzvah. Chazal imposed that a person should not begin a meal within 30 minutes before they will become obligated in a mitzvah, out of concern that one

  We are beginning siman 15. The Chayei Adam writes that if one does have any wine nor chamer medina for havdalah, and does not anticipate obtaining any before Sunday night, it is sufficient for them to recite atah chonantanu in shemoneh esrei and to say baruch hamavdil bein kodesh lechol. Since this person is

  We are beginning siman 13, where the Chayei Adam discusses acceptable liquids for havdalah. The Chayei Adam writes that havdalah may be recited on wine, beer, other similar liquids which are chamar medina, and even kevas when one has no choice. The Mishnah Berurah describes kevas as a grass of sorts which was soaked

  We are continuing in siman 12. Yesterday, we learned the Chayei Adam’s shita regarding the level of chiyuv a woman has regarding havdalah. Today, we will discuss the Mishnah Berurah’s shita.   The Mishnah Berurah’s approach, similar to the approach of many poskim, is the ikar shitah is that women are chayav in havdalah.

  We are beginning siman 12. The Chayei Adam writes that women are chayav in havdalah in the same way they are chayav in kiddush. According to the Rambam’s opinion, that we connect between zachor and shamor, we understand there is a strong argument that women are chayav in havdalah mideroaysa, just like they are