Rephael Cattan

We have finished Klal 68. The Sefer Nasiach Bechukecha, which is a peirush on our Klal, adds some other concepts not discussed by the Chayei Adam. We learned about five concepts yesterday. The final concept he points out is the concept of af al pi sheyatza, motzi, that one is able to help others fulfill

We have finished Klal 68. The Sefer Nasiach Bechukecha, which is a peirush on our Klal, adds some other concepts not discussed by the Chayei Adam. We will list them and clarify them briefly.  Mitzvos la leihanos nitnu. The Gemara applies this concept to where Reuven makes a neder that he will not give benefit

We are continuing in siman 25. Today, we will discuss the concept of reciting the lesheim yichud component of the hineni muchan nusach.   It is well known that the lesheim yichud sentence was not introduced until the time of the Arizal. The Arizal, and subsequently the Shelah, advocated for saying it. The Noda B’yehuda,

 We are continuing in siman 25, discussing the concept of shomeir mitzvah. We learned that the Chayei Adam understands that the hineni muchan is not the vehicle for preparation of a mitzvah, but rather, one has to give thought to the mitzvah before reciting the hineni muchan, in order to be truly ready when reciting

 We are beginning siman 25. The pasuk in Koheles (8:5) says, shomeir mitzvah lo yeida davar ra, one who guards mitzvos will not know of bad. We see the concept of shmira in many places, such as regarding Shabbos and matzah. Generally, it means that one should be careful to ensure that the mitzvah is

 We are beginning siman 24. The Chayei Adam discusses the situation of a mitzvah which has a specific element to it which a person is not able to do at the moment. The question is whether they should wait to perform the mitzvah until they are able to fulfill that specific element as well, whether

 We are continuing in siman 23, discussing the halachos of bal tosif. At the end of the siman, the Chayei Adam mentions two points in parentheses. First, he refers the learner to where the Rambam discusses these halachos. Second, he points out that although we learned (shiur 1473) that one transgresses bal tosif during the

 We are continuing in siman 23, discussing the halachos of bal tosif. The Chayei Adam will discuss how Chazal are able to make takanos without an issue of bal tosif.  The Chayei Adam writes that Chazal have the power to nullify a mitzvas asei as long as it is done in a manner which causes

 We are continuing in siman 23, discussing the halachos of bal tosif. We learned that if a person takes two pairs of tefillin, or two lulavs, at the same time, they transgress the issur of bal tosif, even without kavanah for bal tosif.  There is a Gemara in Sanhedrin which says that hai lechudei kai

 We are continuing in siman 23, discussing the halachos of bal tosif. The Chayei Adam writes that if one wears both Rashi and Rabbeinu Tam tefillin due to the safeik of which opinion is the correct way to fulfill the mitzvah, its is not bal tosif, because the person is wearing both in order to

 We are beginning siman 23, regarding the concept of bal tosif and bal tigra. The Chayei Adam writes that it is assur to add to the mitzvos. There are two pesukim which teach us this issur, one says lo sosif and one says lo sosifu. We will need to discuss why there are two pesukim

We are continuing in siman 22, discussing the concept of asei docheh lo saasei. We learned that asei docheh lo saasei only applies when the asei is fulfilled and the lo saasei is transgressed simultaneously. This is known as be’idna in the language of the Gemara. The Chayei Adam suggests a chiddush. We know that

 We are beginning siman 22, regarding the concept of asei docheh lo saasei. Before we begin, we must realize that a person should not pasken shailos of this nature by themselves, but we will learn some of the general principles behind the concept.   The Chayei Adam introduces a rule about how to approach conflicts between

 We are continuing in siman 21, discussing the halachos of geniza. A final question we need to discuss is whether it is muttar to place an item in geniza which is not fully balah, worn out. The language of the Shulchan Aruch when discussing geniza refers to a Sefer Torah which is balah, which we