We have finished siman 2, in which the Chayei Adam listed some examples of the proper age to begin chinuch in specific mitzvos. The Chayei Adam wrote that the correct time for a child to begin shaking lulav is when he is able to follow the procedures of na’a’nuim and kiskus. Yesterday, we learned that, […]
1273 – Chinuch Katanim – (Klal 66 Siman 2) – Chinuch for Mitzvos Asei 12 – Lulav 2 Read More »
We have finished siman 2, in which the Chayei Adam listed some examples of the proper age to begin chinuch in specific mitzvos. The Chayei Adam wrote that the correct time for a child to begin shaking lulav is when he is able to follow the procedures of na’a’nuim and kiskus. Today, we will discuss
1272 – Chinuch Katanim – (Klal 66 Siman 2) – Chinuch for Mitzvos Asei 11 – Lulav 1 Read More »
We have finished siman 2, in which the Chayei Adam listed some examples of the proper age to begin chinuch in specific mitzvos. The Chayei Adam wrote that the correct time for a child to begin wearing tzitzis is when the child is able to position the strings properly and follow the correct procedures for
1271 – Chinuch Katanim – (Klal 66 Siman 2) – Chinuch for Mitzvos Asei 10 – Tzitzis Read More »
1 We are continuing in siman 2. The Chayei Adam continues listing some examples of the proper age to begin chinuch in specific mitzvos: When a child reaches the age to do na’a’nuim, the father is chayav to buy him arba minim. There are two parts to na’a’nuim, the order of the directions in
1270 – Chinuch Katanim – (Klal 66 Siman 2) – Chinuch for Mitzvos Asei 9 – Time Frames 3 Read More »
We are continuing in siman 2. The Chayei Adam writes that the parents’ chiyuv applies to all mitzvos deoraysa and derabanan. The parents’ chiyuv is to train the child to do what they are supposed to do as an adult, therefore chinuch includes both mitzvos deoraysa and derabanan. The Chayei Adam writes that each mitzvah
1269 – Chinuch Katanim – (Klal 66 Siman 2) – Chinuch for Mitzvos Asei 8 – Time Frames 2 Read More »
We are beginning siman 2. The Chayei Adam writes that a father is chayav to be mechaneich both a son and daughter. Although the Gemara clearly states the chiyuv chinuch for a son, and the chiyuv on a daughter is less clear, the Chayei Adam paskens that the chiyuv extends to a daughter as well.
We are continuing in siman 1, discussing a child born on the 30th of Cheshvan or Kislev, and how to calculate his bar mitzvah in a year which is missing those days. It is important to clarify that when the Gemara refers to a two-day Rosh Chodesh, the first day of Rosh Chodesh is also
We are beginning siman 7. The Gemara in Brachos, daf 57, tells us that Chazal instituted a birchas hodaah for rain. The Chayei Adam will discuss this bracha. The Chayei Adam writes that if there is a dry season which has caused tzaar to the populace, one recites a bracha when it rains again. Even
We have finished siman 6, regarding birchas hagomeil, and have a few more points to clarify. The Mishnah Berurah discusses a person traveling down a river. On the one hand, they are not exactly in the situation as described by the pasuk in Tehillim 107 (“yordei hayam ba’oniyos”, those who travel into the sea), but
We have finished siman 6, regarding birchas hagomeil, and have a few more points to clarify. Regarding illness, the Shulchan Aruch writes that one is already eligible to recite hagomeil if they become bedridden for three days, even if there is no specific danger to life, due to the illness being a time of judgement
We are continuing in siman 6, regarding the bracha of hagomeil. The Chayei Adam writes that lechatchilla, one should recite hagomeil within three days of the incident requiring the bracha. If they did not recite it within three days, they can recite it later, as we learned regarding 30 days (shiur 1257). Although our minhag
We are continuing in siman 6, which discusses birchas hagomeil. We learned that a sick person who recovers must be omeid al burio, at full strength, to recite hagomeil. If a person is fully recovered and is maintaining treatments or therapy to prevent any relapse, they are considered omeid al burio and should recite hagomeil.
We are continuing in siman 6, which discusses birchas hagomeil. The Chayei Adam will discuss the four scenarios mentioned in Chazal in which one recites hagomeil. The Chayei Adam begins by discussing one who went out to sea. If someone went out to sea and returned, they recite hagomeil. If one is travelling overseas one
We are beginning siman 6, which discusses birkas hagomeil. Chazal teach us that there are four types of people who are obligated to give thanks to Hashem, based on kapitel 107 in Tehillim. The pesukim describe four scenarios: a person traveling through the sea, a person traveling through the desert, a person who is deathly
We have finished simanim 4 and 5, which discuss the bracha of sheasah li neis. Today, we will summarize all the situations in which a person would and would not recite this bracha, based on the summary of Sefer Piskei Teshuvos. The first point that must be made clear is that in all scenarios where
We have finished simanim 4 and 5, which discuss the bracha of sheasah li neis, and we have a few points to clarify. The Shulchan Aruch brings down another situation in which one would recite the bracha of sheasah li neis. If one’s Rebbe muvhak experienced a neis, the talmid would recite the bracha sheasah
We are continuing in siman 4, regarding the bracha of sheasah li neis bamakom hazeh. The Chayei Adam brings an opinion that immediately after a neis, a person recites hagomel, and they subsequently recite the bracha of sheasah li neis on a regular basis every 30 days, even if they are not at the location
We are continuing in siman 4, learning about the bracha of sheasah li neis bamako hazeh. We learned that future descendants recite the bracha for a neis which occurred to their ancestor. For children reciting the bracha on a neis which occurred to their father, they recite sheasah l’avi neis bamako hazeh. Subsequent descendants would
We are beginning siman 4. The Chayei Adam discusses the bracha recited on a personal neis which occurred in a specific place. One who experiences a personal neis recites the bracha baruch she’asah li neis bamakom hazeh. The term neis must be defined, and the Chayei Adam grapples with the definition in the text and
We are continuing in siman 3, discussing the bracha of baruch shepitrani. We expanded the discussion to learn about whether brachos which are not mentioned in the Gemara can be instituted later on by the Geonim and Rishonim. The Chayei Adam concluded that a person is not obligated in this bracha, but may recite the
