We are continuing in siman 1. The Chayei Adam is discussing a child born in the month of Adar, and how to calculate his bar mitzvah. So far, we have learned that if a child is born in a leap year, and their bar mitzvah is in a leap year, their bar mitzvah is calculated […]
We are continuing in siman 1, regarding a parent’s chiyuv of chinuch vis a vis their child. We last learned that the Chayei Adam writes that if a child will not listen through words, one may hit them. However, The Chayei Adam clarifies that one should not hit their child to cause pain, as that
We are beginning siman 1. The Chayei Adam writes one who has children under bar mitzvah has a positive mitzvah to be mechaneich them. This mitzvah is midivrei kabbalah, a chiyuv based on the pasuk in Nach, chanoch la’naar al pi darko (Mishlei 22:6). The Chayei Adam explains that the concept of chinuch is
1263 – Chinuch Katanim – (Klal 66 Siman 1) – Chanoch L’Naar 2; Effective Chinuch Read More »
We are beginning Klal 66, which discusses the halachos of chinuch from parent to child. We will learn that this chiyuv certainly applies to a father and possibly to a mother. Although we colloquially use the word chinuch as education, the precise usage is as follows. There are three levels of responsibility towards a child:
1262 – Chinuch Katanim – (Klal 66 Siman 1) – Introduction 1 Read More »
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
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
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 references Klal 5. One who mentions Hashem’s name for no purpose transgresses the mitzvas
We are continuing in siman 3, where the Chayei Adam discusses the bracha of baruch shepitrani. We learned that the question regarding reciting the bracha surrounds whether the Geonim and Rishonim have the power to institute brachos which are not mentioned in the Gemara. We learned that the Maharshal paskened that a bracha which is
