{
"language": "en",
"title": "Kitzur Shulchan Arukh",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
"license": "CC0",
"versionTitleInHebrew": "תרגום קהילת ספריא",
"actualLanguage": "en",
"languageFamilyName": "english",
"isBaseText": false,
"isSource": false,
"direction": "ltr",
"heTitle": "קיצור שלחן ערוך",
"categories": [
"Halakhah"
],
"text": [
[],
[
"Because when a person rises from his bed in the morning he is like a new creation regarding the service of the Creator, may His name be blessed, he must sanctify himself and wash his hands from a vessel, like a priest who would sanctify his hands every day from the laver [in the Temple] before beginning his service. And the basis for this washing is in Scripture, as it says, \"I will wash my hands in innocency; So will I compass Thine altar, O LORD, That I may make the voice of thanksgiving to be heard\" (Psalms 26:6-7). There is yet another reason for this washing: During the time of sleep, when the holy soul leaves him, an impure spirit comes and rests on his body. And when he wakes from his sleep, the impure spirit leaves his entire body, except for his fingers, which it does not leave until he pours water on them three discrete times. It is forbidden to walk four cubits without having washed the hands unless there is a very great need.",
"He first dons the small talit, so that he does not walk four cubits without tsitsit. And because his hands are not yet clean, he does not make a blessing on [the tsitsit].",
"Washing the hands in the morning is done in the following manner: He takes the vessel in his right hand and passes it to his left hand, pours first on his right hand, and afterward takes the vessel in his right hand and pours on his left hand. He shall do so three times. It is good to wash them until the wrist. However, in a pressing situation, it is enough [to wash] up to the knuckles. He washes his face in honor of his Maker, as it says, \"For in the image of God made He man\" (Genesis 9:6). He shall also wash his mouth because of the mucus that is in it, as he must mention the Great Name [of God] in sanctity and purity. Afterward he dries his hands. He must be careful to dry his face well.",
"He must use a vessel to wash his hands. It is forbidden to benefit from the waters of the washing, for an evil spirit rests in them, and he shall pour them in a place where people do not go.",
"He must not, before washing, touch his mouth, or his nose, or his eyes, or his ears, or his anus, or any foods, or any open wound, for an evil spirit rests on his hands prior to washing, and it harms these things.",
"It is good to be careful about the washing of the hands in the morning using a vessel, water, and human effort as in the washing of the hands before a meal (see below, Siman 40). However, in a pressing situation when he has no fitting water and he wants to pray, he may wash his hands from anything with any type of water and without human effort, and he may bless, \"On the washing of the hands.\" If there is a river before him, it is better that he dip his hands in it three times, or even in snow. But if he has no water at all, he must wipe his hands on something and bless, \"On the cleaning of the hands,\" and this is enough [to allow him] to pray. When water becomes available to him afterward, as well as a proper vessel, he washes his hands again as is fitting, but he does not make another blessing.",
"It has been written, \"Bless the LORD, O my soul; and all that is within me, bless His holy name\" (Psalms 103:1). And since a person must bless the Lord with all that is within him, it is forbidden to bless until he cleans his insides of excrement and urine. In the morning when he arises, he typically must defecate, or at least urinate. Therefore he may not make the blessing on the washing of the hands at the time of washing until he cleans himself and washes his hands one more time. Then he may make the blessings, \"On the washing of the hands\" and, \"Who formed\" [the blessing recited after relieving oneself], and the blessings on studying Torah, and \"My God, the soul,\" etc.",
"If woke early and washed his hands while it was still night, as is the law, and he remained awake until the light of day, or if he went back to sleep while it was still night, or if he sleeps \"sixty breaths\" during the day (about one half of an hour), and so too one who is awake all night and does not sleep [even] sixty breaths--there is doubt as to whether all of these cases require washing of the hands. Therefore, he must wash his hands three discrete times (as mentioned above, Se'if 3), but he does not make the blessing on it.",
"The following cases require washing of the hands with water: One who arises from his bed, one who leaves the bathroom or the bathhouse, one who trims his fingernails, one who cuts his hair, one who removes his shoes, one who engages in sexual intercourse, one who touches an insect, and who checks his clothing [for insects] even if he did not touch an insect, one who combs his hair, one who touches his body in places that are generally covered, one who leaves a cemetery, one who escorts a dead body or enters a room with a dead body, and one who lets blood."
],
[
"It has been written, \"And to walk humbly with thy God\" (Micah 6:8). Therefore, a person must be modest in all his ways. And therefore when he puts on or takes off his robe or other garment that is upon his flesh, he must be very exacting so as not to reveal his body. Rather, he should dress and undress while he is under the covers of his bed. And do not say, \"I am in the innermost room, and in the darkness, who can see me?\" For the Holy One, Blessed is He--the world is filled with His glory, and darkness is like light before Him, may His Name be blessed. And modesty and shame bring a person to submission before Him, may His Name be blessed.",
"We do not act in the ways of the nations, and we do not emulate them--not in dress, nor in hair style, and the like--as it says, \"And ye shall not walk in the customs of the nation\" (Leviticus 20:23). And as it says, \"Neither shall ye walk in their statutes\" (Leviticus 18:3). And as it says, \"Take heed to thyself that thou be not ensnared to follow them\" (Deuteronomy 12:30). One must not dress in clothing unique to them for pride, i.e. clothing worn by officers. For example, it is stated in the Gemara (Sanhedrin 74a) that it is forbidden for a Jew to act like them, even regarding shoelaces. If they would tie [their shoes] in one way, and Jews would tie another way, or if their custom was to have red laces, and Jews would have black (for the color black is instructive in humility, lowliness, and modesty), it is forbidden for a Jew to differ. And from this every person should learn, according to his time and place, that the clothing that is made for arrogance and licentiousness--a Jew may not use it. Rather, his dress must be made in a way that is instructive of submissiveness and modesty. So it is said in the Sifri that you must not say, \"Since they go out in purple, I too will go out in purple,\" or \"Since they go out with kolasin, i.e. weapons, I too will go out with weapons.\" For these are matters of arrogance, and this is not the portion of Jacob. Rather, their [the children of Jacob] way is to be modest and humble, and not to turn toward conceit. And so too anything which they [the nations] do that can be suspected of containing an iota of foreign worship, a Jew may not do it. And so he may not shave his head or grown his hair like them. Rather, he must separate himself from them in dress and speech and in all his other actions, just as he separates himself from them in his knowledge and opinions. And so it is said, \"And I have set you apart from the peoples\" (Leviticus 20:26).",
"One must wear neither expensive clothing--for this brings a person to arrogance, nor very scant or dirty clothing--so that he will not be disgraced in the eyes of others. Rather, his clothes must be moderate and clean (see Rambam, Hilchot De'ot 5:9). A person must always sell even the beams of his home to buy shoes for his feet (Orach Chayyim 2:6).",
"Because we find that the right is favored by the Torah with regards to [Divine] service, such as the thumb and big toe [of the priests] at the inauguration [of the Tabernacle] and of the leper and regarding the commandment of chalitzah. Therefore, in dressing and in other things, the right must always precede the left. And in removing the shoes and other clothing, one must remove the left first--for this is the honor of the right. However, with regards to tying, the left is favored, for we tie tefillin upon it [that is, the left arm]. And therefore when he needs to tie, he ties the left first. For example, for shoes that require tying, he puts on the right shoe and does not tie it, then he puts on the left and ties it, and afterward he ties the right. And so too in other articles of clothing.",
"One must be careful not to don two garments together, for this causes forgetfulness.",
"It is forbidden to walk four cubits or utter sacred words while bareheaded. We must also accustom children to covering their heads, so that the fear of Heaven should be upon them. It is as we find with Rabbi Nachman son of Yitzchak. \"Astrologers told the mother of Rabbi Nachman son of Yitzchak, 'Your son will be a thief.' She did not allow him to go bareheaded. She said, 'Cover your head so that the fear of Heaven will be upon you.'\" (Shabbat 156b).",
"It is forbidden to walk with an upright posture and an outstretched neck, as it is said, \"And walk with stretched-forth necks\" (Isaiah 3:16) (see Orach Chayyim 2:6). Nonetheless, one must not bend his head too much, but rather a moderate amount, such that a passerby can see his face and that he can watch his step (Sefer HaYir'ah). Even from the manner in which a person walks it is recognizable whether he is wise and knowledgeable or a fool. And so said Solomon in his wisdom, \"Yea also, when a fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool\" (Ecclesiastes 10:3). [That is], he makes it known to all that he is a fool (Rambam, Hilchot De'ot 5:9).",
"There is cause to be careful that a man not pass between two women, nor between two dogs or two pigs. And so too two men should not allow a woman or dog or pig to pass between them (Pesachim 111a)."
],
[
"One must accustom himself to defecate in the evening as well as the morning, as this reflects alacrity and cleanliness. If one is unable to defecate, he should walk a distance of four cubits and sit until he is able to defecate, or he should distract himself with other matters. One who constrains his bowels violates the Scriptural prohibition of \"Thou shalt not defile thyselves\". And if he delays urinating when he needs to, he also violates the prohibition of \"There shalt not be a barren man amongst thee\". ",
"One must be modest in the restroom. One may not uncover himself until he sits down. And even then he should limit what he uncovers, so he only uncovers what is necessary in order to not soil his clothing. He must also be careful regarding this at night as he is during the day. If one defecates in an open area where there are no barriers, he should orient himself such that he faces the south and his back is to the north, or vice versa. However, if there is a barrier, he may defecate in any direction as long as his back is facing the barrier. And it is permitted to urinate in any direction. He may not defecate in front of any person. Even in front of a Gentile, it is forbidden. But to urinate is permissible even during the day in front of many people if it is necessary, because there is a potential danger if he withholds himself. Nevertheless, he should remove himself to the side [out of the sight of people]. ",
"One may not defecate while standing. And one should not force himself too much to defecate, so that he does not detach the teeth-like protrusions of the bowels. He should also not hurry to leave the restroom until it is clear to him that he no longer needs to relieve himself. And when he urinates while standing, he must take care that the urine does not drip on his shoes and clothing. He must also be very careful not to hold his male organ--see later 151:3...",
"It is forbidden to think about Torah in the restroom, as is stated later on in 5:2. Therefore, when he is there, it is best for him to think about his business dealings and calculations, so he does not come to think Torah thoughts or illicit thoughts, God forbid. And on the Sabbath, when he may not think about his business dealings, he should think about remarkable things that he saw or heard, and so on--85",
"One must be careful to wipe himself well. Because even if he has a minuscule amount of excrement on his anus, it is forbidden to recite any word of sancity - as is stated later on in 5:3. He must not wipe with his right hand, because he uses it to fasten his phylacteries. And for this reason as well, he should not wipe with the middle finger of his left hand, because he wraps the Tefillin-strap around it. And a left-handed person must wipe with his \"left\" [weaker] hand, which is the \"right\" [stronger] hand of all right-handed people.",
"Each time one defecates or urinates, even one drop of urine, he must wash his hands with water and recite the blessing \"He Who formed\". If he urinated or defecated and forgot to recite \"He Who formed\", and afterward urinated or defecated again and remembered that did not recite the blessing after the first time he relieved himself, he only needs to recite the blessing once. And one who is drinking a laxative remedy and knows that he will have to defecate several times, he should only recite the blessing when he is finished relieving himself. "
],
[
"It is written: \"And you will cover that which comes out from you because Hashem your God walks amidst your camp... And your camp will be holy, and it will not be seen in it anything that is immodest.\" From here our Rabbis taught, may their memory be blessed, that anytime that Hashem our God walks among us, that is when we're dealing with a matter of holiness (i.e. reading Shema, Shmona Esrei, Torah, etc.), our environment must be holy. There must not be any revealed feces, and one who is reading the Torah or praying must not see a something that is immodest.",
"Even just thinking about things that are holy is forbidden in a place that has feces, urine, or anything else that exudes an unpleasant smell until one covers it up, as the verse states: \"And you will cover that which comes out from you.\" Alternatively, one may pour a revi'it of water into urine that was from one session [which dilutes it enough to make it acceptable to think and do holy things by]. It's the same whether the urine was originally in a vessel and then one pours in it water or the water was originally in a vessel and then one pours in it the urine. (But if the urine was in a vessel that is exclusively designated for urine, then pouring water doesn't help [make the urine acceptable] as is mentioned later in sif 13). Two revi'it of water is needed for urine from two sessions, and so on. Even if the urine was absorbed in the ground or in clothing, water is still needed to dilute the urine as long as the item is still a little damp. ",
"If there is excrement on one's skin, even thought it is covered by his clothing, he is prohibited from sacred matters, as the verse states \"All my limbs will say, \"Hashem, who is like you?\"\" This verse requires that all of his limbs must be clean praising Hashem. There are authorities who are lenient with regard to this requirement, but it is proper to behave stringently. However, if he has even a small amount of excrement in the rectum, even thought it is covered, according to all authorities the fact that it is covered does not help because in its place it is considered especially vile. (Regarding one who is afflicted with hemorrhoids, see Magen Avraham 76:8 who cites a responsum of the Radvas about this case, which is in Volume 3:315 of the responsa. Note that in the conclusion of the comments of the Magen Avraham where it is written: he has no remedy, it is a copyist's mistake, and should read:he has no need for a remedy; see Yad Efraim)...",
"One needs to be careful, that if there is a doubt in any place if there is excrement or urine, no sacred things should be said until the place is checked (Chapter 76). And one should not pray in a house if in the attic there is a sullied area (Prei Megadim chapter 154, Mishubetzet Zahav sub-chapter 1).",
"A child who [has reached the age] when others of his age can eat an amount of cereal (even cooked) equivalent in volume to an olive in the same time which it takes for an adult to eat a 'piras' (it is written in the book Migdal Oz, by the great scholar, our teacher, Rabbi Ya'avetz, of blessed memory, that this is one year of age), we must distance ourselves from his excrement and urine. It is right and proper to distance from the excrement of a child who is eight days old.",
"We must distance ourselves from the excrement of a man, even if it does not have a bad smell - and so too, the excrement of a cat, a weasel, and an Edomi chicken (a turkey). All other excrement, whether of domesticated animals, wild animals, or birds, as a general rule are not malodorous and it is not necessary to distance oneself from them. If, however, one of these is malodorous - and so too a cadaver which stinks, or anything which is malodorous because of rancidity, or chicken coops - we must distance ourselves from them. We must also distance ourselves from putrid water. Standing water in which flax or canvas is soaked is generally malodorous, and we must distance ourselves from them as we do for excrement.",
"Excrement that is so dry that it crumbles when it is rolled is considered like dirt. This is when it will not have a bad smell. But if it solidified because of the cold, because it can return to its previous state during the warm season, it is still termed excrement. Excrement which is covered with snow is considered covered.",
"How far must we distance ourselves? If the excrement is behind one, he must distance himself four cubits from the place where the bad smell ceases. Even if one cannot smell it, he must distance himself as if he could smell it, and if the excrement does not give off a bad odor, it is sufficient if he distance himself four cubits from it. If the excrement is in front of him, he needs to distance himself as far as the eye can see. Even at night, he needs to distance himself the same amount - that which would cause him to be no longer able to see it by day. If it is on his side, there is reason to be strict [and follow the law] as if it was before him. He should turn himself so that it is behind him (9:1) ",
"Regarding a room in which a congregation was praying and excrement was found there, even if it is behind the chazzan, and further than four amos from the place from which the odor is no longer detected, nevertheless, he must wait silently until is it take out or covered, because in a congregational setting it is not possible that there will not be at least one person in the congregation who will be within four amos from the place from which the odor can no longer be detected, and that person would then be prohibited from listening and following along with the prayers that the chazzan is reciting.",
"One who prayed and later found there had been excrement in the place where he had prayed: if that perhaps excrement would be found there, and he was negligent and did not check the area before praying, since the Shemoneh Esrei prayer is in the place of a sacrifice, the rule that relates to sacrifices applies: the offering of the wicked is an abomination, and it is not accepted by Hashem. Accordingly, a prayer recited improperly out of negligence is not accepted, and he must therefore repeat the Shemoneh Esrei prayer. Likewise, with respect to the citation of Shema, which is a Biblical obligation, and does not entail a question of reciting a blessing in vain, but without the accompanying blessings (such as Ahavas Rabbah). The same applies also with regard to all other blessings that were cited there; even Bircas HaMazon, he does not recite again. If, however, it was a place where there was no reason to suspect that there would be excrement there, in which case he was not negligent in praying there, then, even with respect to the prayer, he has fulfilled his obligation after the fact. If urine was found in a place where he prayed even if the place was one in which there was reason to suspect that urine would be found there, he has fulfilled his obligation after the fact even with respect to prayer. ",
"One who passes gas is prohibited from engaging in sacred matters until the odor dissipates. If his fellow passed gas he must likewise wait until the odor dissipates. If his fellow passed gas he must likewise wait for the odor to dissipate, except when he is engaged in Torah study, in which case he is not acquired to wait for the odor of the gas passed by his fellow to dissipate. ",
"Regarding an outhouse: even if it has walls and does not contain any excrement, one must distance himself from it. Therefore a bench or a seat that was made with a hole in the middle under which a chamber pot is placed so that people can relieve themselves while sitting upon it. "
],
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"when he says a blessing, his mouth should be free from saliva and other things in his mouth, as the verse says \"I will fill my mouth with your praise\".",
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"A person should be careful to say the word Amen properly not swallowing the aleph or nun. One should be sure not to answer amen before the person reciting the bracha finishes the bracha because this is called 'a cutoff amen'. However, one shouldn't delay too long to answer amen because that's considered 'an orphaned amen'. Rather one should answer amen immediately as the one reciting the bracha finishes the bracha. He should raise his voice above the voice of the one making the bracha as it says \"aggrandize Hashem with me and praise His name together\" (Tehillim 124). "
],
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"The blessing of הנותן לשכוי בינה should not be recited until the morning is bright."
],
[],
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"The commandment of tzitzit is very important, since the verse teaches that all the commandments depend on it, as it says, \"And you will see them and remember all of the commandments of Hashem.\" Tzitzit is 600 in gematria (which is a numbering system, assigning each letter in the alphabet to a number. For example, aleph to 1, beit to 2, etc.) (See further in the Tur). There are 8 strands and five knots. All of this together adds up to 613 (which is the total number of commandments). Therefore, every person needs to be diligent to wear a tallit katan all day. It should be made of white wool from lambs and should be big enough to meet the size requirements, which are 3/4th amot long and a half of an amah wide. Some hold it needs to be an amah by an amah. Regarding those who sew the sides of talit katan together (making it look more like a shirt than a four cornered garment), you need to be careful to make sure both sides remain visibility open. You shouldn't even use hooks to connect the sides together. Also, every person needs to be diligent to wrap himself in a talit gadol during prayer times. Your talit should also be beautiful, just like regarding all commandments we require that they be done the most beautiful way possible, as it is written, \"That is my God and I will glorify Him.\" We learn from here that I will glorify Him through the commandments. One should be particular to buy tzitzit from a trustworthy man, whom you are certain twined and spun the tzitzit with the intention of doing so for the commandment. The tzitzit should be long enough too, according to the required length. ",
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"If one came on Shabbat to the synagogue and found that one of the tzitzit in the tallit has become unfit, and he is unable to borrow another tallit, and he is embarrassed to (remain) sitting without a tallit, since it is impossible for him on this day to replace it by another tzitzit, and so, as a matter of decorum [alt. translation: therefore for the sake of their dignity], one may put on the tallit as it is, and not bless over it. What cases are we talking about, when it was not known to him, before Shabbat, that it had become unfit, but if one has been aware before Shabbat that it had become unfit, one is not allowed (now) to put it on because he should have already repaired it yesterday."
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"From Hodu until after the song ( Az Yashir ), this is Pesukai D'Zimra . And Baruch Sheamar is the blessing before them, and Yishtabach is the blessing after them. From when he starts Baruch Sheamar until after the end of Shemoneh Esrei , it is forbidden to interrupt by speaking, even in Hebrew - and so too, any place [in davening] where it is forbidden to interrupt, it is forbidden even in Hebrew. But regarding an interruption for a Mitzvah , there is a distinction between Pesukai D'Zimra and its blessings, and Shema and its blessings. In Pesukai D'Zimra , even in the middle of Baruch Sheamar or Yishtabach , if he hears a certain blessing, it is permitted for him to say Amen . And so too, if he hears the congregation saying Shema , he should say with them the verse Shema Yisrael etc. And all the more so for Kadish and Kedusha and for Barchu that it is permitted for him to interrupt and answer with the congregation. Nevertheless, if it is possible for to try to make the [necessary] interrupt in a place of interruption (i.e. where it is less problematic to interrupt), for example between paragraphs (lit. from Mizmor to Mizmor ), or at least between verses, he should do it. And Baruch Hoo U'Baruch Shimo should not be said during Pesukai D'Zimra , even in a place of interruption - because it is not mentioned in the Talmud. And so too the text Yisbarach V'Yishtabach etc. (in Kadish ) that we say when the Chazan sings Barchu , he should not say, because it is only a custom. And so too, if he goes to the bathroom (lit. does his needs) and washes his hands [during Pesukai D'Zimra , it is my opinion that he does not say Asher Yatzar , because he is able to say it after [davening] - and say earlier Seif 8. And the laws of interrupting during Shema and its blessings will be explained in Seif 16."
],
[
"After \"Yishtabach,\" [the prayer that concludes the preparatory portion of the morning service], the prayer-leader [lit. congregational emissary] says \"Chatzi Kaddish.\" We do not say Kaddish or Barchu or Kedushah, and we do not read from the Torah scroll, except when there are ten [Jewish] adults. And if there were not to be ten at the time that they said \"Yishtabach\", but they were completed [added up to ten] after a while, the prayer-leader [lit. congregational emissary] would not say Kaddish, for we only say Kaddish after something that is said in the presence of ten. ",
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"...One should be careful not to count the members of the Minyan individually (using numbers), because it is forbidden to count Jewish people even if it is for a mitzva... Instead the practice is to count using the phrase \"Save your people and bless your inheritance, carrying them always\" (Psalm 28:9), which has ten words."
],
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"One should be careful to be quiet while davening, so only he is able to hear what he is saying, and the person next to him cannot hear him. Like it is said by Hannah \"Her lips our moving, but her mouth is silent.\""
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"If one made a mistake in the summer and said \"[God who gives] dew and rain,\" he should return to \"Bless us,\" [i.e. the beginning of that blessing,] and if he didn't remember that he did that until he said the verse, \"May the words of my mouth, etc.\" [at the end of the Amidah], he should return to the beginning of the Amidah."
],
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"We have already clarified in Siman 18 that is the time of prayer has passed [and one has not prayed] intentionally, one may not compensate [said prayer]. But if because of error or against one's will one did not pray, or erred in such a matter that requires to pray [said prayer] again, one can compensate after the adjacent prayer. One must [first] pray the prayer of the appropriate time, and afterwards may compensate. That is to say, if one did not pray Shaharit, and the time for Minha arrived, he will first pray Minha and say Tahanun, and immediately afterwards say Ashrei, and [finally] pray another Shemoneh Esreh for [the missed] Shaharit. And if one did not pray Minha, then one first will pray Arvit and wait for [the amount of time it would walk] four amot and does not say Ashrei but rather immediately prays the Shemoneh Esreh for Minha. And if one did not pray Arvit, then after Shaharit one will say Tahanun and Ashrei, and pray the Shemoneh Esreh for Arvit and afterwards will say La'Mnatseah U'Va-L'Tsion and so on. It is forbidden to eat until one has prayed this [compensation prayer] for Arvit [if one has missed it].",
"If one has not prayed, while he had an opportunity to pray, because he thought that he still have time, and afterwards he has finished the tasked he was busy with and one way or another the hour [for such prayer] has passed, [such as the case that] indeed one who has occupied in salaried work, such that a loss would occur and because of this missed the time for prayer, [that] even though it is forbidden to miss prayer because of a loss of capital, because of any situation [that one missed prayer] against his will, one may compensate.",
"One may not compensate for a prayer except by compensating in the following prayer. If one delays further, he may not compensate. For example, if one prayed neither Shaharit nor Minha, then Minha may be compensated after Arvit that follows it but Shaharit may not be compensate, because the time for two prayers have passed that one did not prayer, neither in [Shaharit's] time nor in Minha's time. ",
"However, on a day that [one prays] Mussaf, if one did not pray Shaharit, he may compensate it after Minha (because the time for Mussaf, post factum until night, is like Minha if one hasn't missed two prayers) and after Mussaf, one may not compensate for [a missed] Shaharit (because the [Mussaf] sacrifice is mentioned then, it is not appropriate that one would bring up Shaharit. Pri M'gadim Siman 108 Abraham Little Comment 6). But if the time for Shaharit has yet to pass, one may pray Shaharit even if he has already prayed Mussaf."
],
[
"After the Amidah, [we] say Tachanun in a prostrated position; and one should not converse idly between the Amidah and Tachanun.",
"During the morning service (Shacharit), since one is wearing t'fillin on his left hand, one should incline his head to the right in deference to his t'fillin. In the afternoon service (Minchah), he should incline his head to the left.",
"One should say Tachanun seated, but in pressured circumstances one may be upstanding. After Tachanun, we say \"And we do not know...\" - which should be said seated - after which we stand to say \"what to do...\" (i.e. we stand between the words \"we do not know\" and \"what to do\").",
"We only falls on our faces (i.e. place the forehead/face on one's forearm) in a place where there is a Torah Scroll. In a place where there is no Torah Scroll, even though there are other holy books, we do not fall on our faces, rather we say the text [of Tachanun] without falling on our faces. If one is praying in the courtyard of the Synagogue and the door to the Sanctuary is open, it is considered that one is in the presence of a Torah Scroll.",
"When praying in the house of a mourner, or in the house of the diseased (clarification needed) even though there is no mourner present, we do not say Tachanun all seven days of mourning - even in the afternoon service (Mincha) of the seventh day [when the mourners have risen from their state of mourning already]. Our custom is that [the mourners] do not say [Tachanun even] if they have returned to their [respective] houses. If a mourner is in the Synagogue, the congregation is not drawn after him, and they [still] say Tachanun, but the mourner [himself] does not say it.",
"",
"",
"After Tachanun [we] say the half-kaddish; on Mondays and Thursdays [we] say \"God who is Merciful,\" standing."
],
[],
[],
[],
[],
[
"After prayer a fixed time for learning Torah should be established. It is necessary for this time to be firmly fixed and not skipped even if one feels that one may make a big profit [by skipping his studies]. If a person needs to do a very pressing matter, he should first learn a pasuq or a halakha. He then handles the pressing matter and afterwards completes his regular study. In some holy communities they have established \"holy groups\" [i.e., study groups] in order to learn Torah [together] in public immediately after prayers. It behooves every G-d-fearing person to join them.",
"Every Jew is obligated to study Torah, whether he is poor or rich, whether he is healthy or infirm, whether he is young or very old. Even a pauper who begs for his livelihood is obligated to fix a time for Torah study every day and night, as it is written: \"you shall think about it day and night.\" And if someone doesn't know how to study at all or it is impossible for him because of many distractions, he should provide for others to study and it will be considered as if he himself had studied, as our sages of blessed memory explained the verse \"Rejoice Zevulon in your goings and Yissakhar in your tents\" - Zevulon and Yissakhar had established a partnership. Zevulon would busy himself with trade and provide for Yissakhar's livelihood so that he would be free to be engaged in Torah study. Therefore the pasuq bring Zevulon prior to Yissakhar because the Torah of Yissakhar was due to Zevulon. And so we find in the Mishnah (Zevahim 1) \"Shimon the brother of Azaryah said...\" Shimon was called by his brother's name Azaryah because he [Azaryah] was involved in commerce and helped his brother brother Shimon who was involved with Torah study. They made the stipulation that Azaryah would share the merit of Shimon's Torah study. Despite this everyone should make an effort to learn Torah, even if it is only a little bit, every day and every night.",
"Someone who is unable to make studying Torah his main profession, but is only able to fix certain times for the study of Torah, should busy himself during those study sessions to learn the common halakhot that are necessary for every single Jew to know. And also to study Aggadot, Midrashim, and books of mussar that are based on the works of the sages[ unsure?]. The midrashim of our sages of blessed memory are able to weaken the strength of the yetzer harah. And happy is he who makes it a fixed habit and doesn't skip [his studies], and learns the book \"Hok LeYisrael\" each day according to its part. Whoever increases [his studies], heaven will increase the good for him.",
"If one needs to go outside during one's studies, one should not leave the book open because by the this one forgets his studies.",
"One must be careful to say everything out loud, audible to his ear, that one studies, as it is written \"this book of Torah shall not depart from your mouth, and you shall think about it etc.\" Someone who says words of Torah out loud, even if he doesn't understand them, fulfills the mitzvah of Torah study. This is why even an ignorant person recites the blessings on Torah study every morning prior to reciting p'suqim, and likewise when being called to the Torah. One that busies himself in Torah and can not understand it, because of his limited knowledge, will merit to understand it in the world to come."
],
[],
[],
[
"It's written: ''Do not go around as a gossiper among your people.'' Who is a gossiper? One who collects information and then goes from person to person, saying: ''Such is what so and so said; such is what I heard about so and so.'' Though it might be true and are not necessarily shameful, this is a violation of a prohibition and it is a terrible sin and can cause the deaths of Jews. So (the Torah) connects it to (the commandment): ''Do not stand upon the blood of your fellow.'' See what happened to Doeg, the Edomite, who told King Saul that Achimelech gave David bread and a sword. Even though the matter was true and was not shameful to Achimelech, for in doing so he did not perform any wrong. Furthermore, if (King) Saul himself had asked Achimelech, he would have told him about what he did, for he did not intend to sin by this against Saul. Nevertheless, Doeg's gossiping caused the deaths of many priests...."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"One who wants to eat bread whose blessing is \"hamotzi\" must [ritually] wash his hands first. If the bread is the size of an egg or larger, he blesses on the washing. If it's smaller, he does not bless on the washing."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"",
"One who infringed and took interest is obligated to return it (besides for רִבִּית מֻקְדֶּמֶת & רִבִּית מְאֻחֶרֶת as explained later in 'סָעִיף ו)"
],
[],
[],
[],
[],
[],
[],
[],
[
"It is forbidden for a non Jew to do work for a Jew on Shabbat. And the Rabbis used the verse that says \"No work shall be done\", which implies even through a non Jew. And if one gives to a non Jew work to be done before Shabbat, even if it is done on Shabbat, it is permissible. However its only permissible if the non Jew does it in the following way. A) That the non Jew takes the item before Shabbat from the Jews home, and not on Shabbat itself.",
"B) That the stipend must be spoken out before Shabbat, because then the non Jew will do it for himself, to get paid. Therefore, one who has a servant for a certain time, it is forbidden to let him do work on Shabbat, because the work is for the benefit of the Jew. And a non Jew that travels to a place and a Jew gives him a letter to take there, the non Jew may take it there on Shabbat. However, the non Jew needs to give payment, in order that the non Jew is doing it for payment, and not for free. ",
"C) The payment should be set for all work, and the non Jew should not be a day worker (243 252).",
"D) It is forbidden for a Jew to set up that a non Jew to do work on Shabbat. And even if he doesn't set it up explicitly that it should be done on Shabbat, but he sets up for him a time that the work should be finished sometime after Shabbat, and its known that its impossible to complete the work till this day unless he works on Shabbat, its also forbidden. So too, if he sends a letter with him and he tells him make sure it gets to its destination at a specified date, and its impossible to reach there unless he goes also on Shabbat, its also forbidden. So too, if the market day is on Shabbat it is forbidden to give to the non Jew money before Shabbat in order that he should buy something is not found to be bought, only on Shabbat. So too its forbidden to give something to sell in this fashion. However, in a way where it is not specified explicitly that it should be done on Shabbat, it is not forbidden, only if it is given on Erev Shabbat. But beforehand it is permissible to give the item, or the money to buy. And it is good not to live at all in a city that the market day is on Shabbat, because it is impossible not to sin. And if the market day is not in a Jewish community, there is not what to suspect. "
],
[],
[],
[],
[
"",
"",
"",
"Women are also obligated in Kiddush. Therefore, they should listen carefully to Kiddush and answer \"Amen\", but not say \"Baruch hu ubaruch shemo\" (See above Siman 6 Seif 9). And a child, even if he is thirteen, if it is not known that he has grown two [pubic] hairs, he does not fulfill the woman's obligation, and therefore, the woman should do Kiddush by herself. If she does not know, she should say Kiddush along with the minor word by word. And even if the hears the Kiddush from her husband or another man, it is better that she say it word by word along the person making Kiddush (see Dagul MeRevava. And see Shulkhan Arukh HaTanya). (And if there are several men in one house, see above Siman 135 Se'if 6) (Rabbi Akiva Eiger)."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"[The laws of] Shabbat are suspended (pushed aside) where there is a life-threatening situation, as are all mitzvot of the Torah. Therefore, one who is dangerously ill, and an observant person, even if s/he occasionally transgresses because of temptation, and even a day-old infant, it is a mitzvah to violate Shabbat. Even if the patient refuses, we force him/her to accept help. It is a grave sin to carry piety to the point of idiocy and refuse treatment because it would violate a law. About such a person Gen. 9:5 states: concerning the blood of your soul, I demand an account. Praiseworthy is the one who is quick to desecrate Shabbat for someone who is gravely ill. Even if a non-Jew is present, every effort should be made for a Jew to do [what is needed]...Even if the threat to life is uncertain, it is a mitzvah to desecrate Shabbat for him, doing all the Toraitic prohibitions, because nothing stands before a life-threatening situation, because Torah was given for the sake of life...."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"[When] a holiday comes out on the eve of Shabbat, it is forbidden to bake or cook specifically for the Shabbat [on that day], except by means of an eruv tavshilin (literally, a mixing of foods) that one makes on the eve of the holiday. This is when he takes a particular cooked or roasted food, that is fitting to accompany bread, and also bread and he says the blessing, \"Who has sanctified us with His commandments and commanded us about the commandment of eruv.\" And he then says [in Aramaic], \"With this mixing, it shall be permitted to bake and cook and insulate [food] and light candles and do all of our needs from the holiday for Shabbat.\" And if he does not understand this language, he should say [it] in a language he understands.",
"It is necessary that the cooked food be something that is customary to eat with bread - for example, meat, fish or eggs. But something that is not customary to eat with bread is not effective. The [required] size of the cooked food is a kezayit (the size of a large olive) and of the bread is a kebeitsah (the size of an egg). And one should enhance [and seek] a nice portion for the honor of the commandment. And the bread should also be complete and [so] he should leave it for the second bread (lechem mishneh) [required for his meals] on Shabbat and break it [to eat] at the third meal. As since he did one commandment with it, he should also do another commandment with it. ",
"An eruv tavshilin is only effective to permit [one] to do all of his needs for Shabbat on the holiday when there is still much [time in the] day. This is when there is [enough] time in the day that if guests that had not eaten that day were to chance upon him, they would [be able] to eat and enjoy on that day before twilight, from the work that he did on the holiday. But if there is not [enough] time in the day [for them] to benefit from his work, the eruv tavshilin is not effective. And therefore we are accustomed that when a holiday comes out on the eve of Shabbat, we pray the evening service of Shabbat earlier while it is still day [on Friday afternoon], such that [people show alacrity] to be quick to finish everything before they say, \"A psalm of verse for the Shabbat day\" (which comes before the evening service). And the cooked foods that we insulate for Shabbat need to be insulated when there is much [time in the] day, such that they are already cooked before twilight - at the very least a third cooked. ",
"It is only permissible to bake and cook by way of an eruv tavshilin on the eve of Shabbat. But if a holiday comes out on Thursday and Friday, it is forbidden to cook or bake on Thursday for the sake of Shabbat. ",
"The eruv [tavshilin] needs to exist until he prepares all of his needs for Shabbat. If [however,] the bread was lost or eaten, there is no [problem] at all, and it is permitted even to bake. And if the cooked food was eaten or lost, [as long as] a kazayit remains, one also does not lose [its efficacy]. But if a kazayit does not remain, it is forbidden for him to cook; as if he had not set up an eruv [tavshilin] at all. And [what can] someone who has not set up an eruv [tavshilin] do? If he did not remember until after the morning [holiday] meal and there is not another Jew there that did set up an eruv [tavshilin], it is only permissible for him to cook one pot [of food] and to bake one bread and to light one candle for Shabbat. And if he remembered before he cooked for the morning meal, he can cook from all types [of food] in a large pot and leave over [from it] for Shabbat. And if there is someone there who set up an eruv [tavshilin], he should give that one his flour and his meat and everything that is attached to it as a gift. And [that one] should acquire these things by raising [them] up, and cook and bake for him - and he [can do that] even in the home of the one who did not set up an eruv [tavshilin].",
"Every head of a household needs to set up an eruv tavshilin by themselves. And even a woman who is without a husband is obligated to set one up by herself if she knows [how to do so]. And it is forbidden to rely upon the eruv [tavshilin] of the principal [rabbi] of the city. But whoever forgot as a result of an accident and did not set up an eruv tavshilin or set one up and it get lost can rely upon the eruv [tavshilin] [set up], if there is someone in the city that has set it up for all the people of the city (which means that he acquired the cooked food and the bread for them, as elucidated in the Shulchan Arukh). But it is not effective for one who forgot out of laziness or relied upon this eruv [tavshilin] ab initio, and the law for [such a person] is as above in Paragraph 5.",
"If a holiday come out on Thursday and Friday and he [only] remembered on Thursday that he did not set up an eruv tavshilin, he can set one up on that day and make the blessing. And afterwards, he should say, \"If today is holy (the actual day of the holiday which is truly only one day and not two), I do not need to set up an eruv [tavshilin] (as Friday will not be a holiday). And if today is [not a holiday, I am allowed to set it up today, and so,] 'with this mixing, etc.'\" However on Rosh Hashanah, he cannot do this (see earlier, Section 99, Paragraph 2) (527)."
],
[],
[],
[],
[],
[
"[During] the whole month of Nissan, we do not say Tachanun (supplicational prayers), nor justification of judgement [normally recited after someone's death]. And we do not say [the prayer that begins with] \"your justice\" during the afternoon prayers on Shabbat. From Rosh Chodesh (the beginning of the month) and onward [for the first twelve days], we are accustomed to read the section of the [tribal] leader who made an offering on that day [in Parshat Nasso]. And on the thirteenth day, we read Parshat Beha'alotecha up until (Numbers 8:4), \"so did he make the menorah,\" which corresponds to the tribe of Levi.",
"We do not fast, even a fast for a yahrzeit (the memorial day for his parent), in [Nissan]. But we do fast for the fast of a dream. And the firstborn sons fast on the eve of Pesach, as - God willing - will be elucidated in Section 113. And a groom and bride also fast in [Nissan], and even on Rosh Chodesh of Nissan (429).",
"On Shabbat Hagadol (the Shabbat preceding Pesach), we are accustomed not to say [the Psalm that begins,] Barchi nafshi (bless my soul),\" but rather, \"Avadim hayinu, (we were slaves) etc.\"; since the beginning of the salvation and the miracles was on Shabbat Hagadol. "
],
[],
[
"We do not knead the dough for the Matzos except with water that has been left overnight, and it should be drawn during twilight, and left overnight. Even if the night is longer than twelve hours, one is forbidden to use the water for kneading until daylight, and if the night is less than twelve hours, one must wait until twelve hours have elapsed since the drawing of the water to knead the dough for the Matzos. Ordinary people begin kneading the dough as soon as it grows light with water that has stood overnight, even though twelve hours have (technically) not yet passed. Although some of the Rabbis hold like this lenient opinion, most hold like the more stringent opinion, that one must wait for twelve hours to elapse. It therefore becomes necessary to be watchful upon this matter."
],
[],
[
"We check for chamets (leavened grain products) at night on the eve of Pesach. And we are obligated to check immediately at the beginning of the night. And it is forbidden to start eating or do any work for half an hour before the [beginning of the] night.",
"We only check with a single wax candle, and not a braided one, because it is [considered] like a torch. And in a difficult circumstance when one does not have a wax candle, he may use a tallow candle.",
"One checks all of the rooms that there can be a concern that maybe they brought chamets into them; even cellars, attics, stores and woodsheds. We are required to check all places about which there is a concern that maybe they brought chamets there. And so [too] must we check all vessels that hold chamets in them. And before the checking, they should clean all the places well and remove all chamets from them, in order that it will be easy for him to check them afterwards.",
"A cattle pen, where grain is given to the animals to eat; and so [too] a chicken coop, where grain is given to them there, do not require checking. As perhaps the grain never became leavened; and if you will say that it did become leavened, perhaps they ate all of it and there is nothing left. But if leavened grain was given to them there, such that there is only one doubt - maybe they ate it all - we do not rely upon it, and it requires checking.",
"We must check in all of the places in the holes and in the cracks as much as is possible. And checking is also required in the pockets of his clothes and his infants,' as chamets is sometimes placed there. And he should shake them well on the morrow at the time of the disposal [of chamets] (433).",
"The obligation to check [also] falls upon rooms that are sold to a non-Jew [together] with the chamets [in them], since they are not sold until the next day; and [so] one is obligated to check them (Chaye Adam, Section 119; Makor Chaim, very end of Section 436). ",
"Before one begins to check, he recites the blessing, \"Who has sanctified us with His commandments and commanded us about the disposal of chamets.\" And even though now he does not yet dispose of it, nonetheless he blesses on the disposal; because immediately after the checking, he nullifies the chamets that is not known to him - and that is the disposal of the chamets that is not known to him. And he should not interrupt between the blessing and the beginning of the checking. And it is good that he should not interrupt until the end of the whole checking, except for that which is related to the checking. And he can check several houses with one blessing. ",
"There are some who are accustomed to before the checking placing breadcrumbs in places where the one who is checking will find them. As they are concerned lest he not find anything [otherwise] and the blessing will [then] be in vain. And it is obvious that one who does not check properly but [only] gathers these crumbs has not fulfilled the commandment of checking and has recited a blessing in vain (432). ",
"The chamets that he leaves over for eating or selling he should put in a well guarded place before the checking. And so [too] the chamets that he finds in his checking and that he needs to burn on the morrow, he should put in a guarded and tied place that he should not lose [anything] from it; and he should put it in a place that he will see it on the morrow and not forget to burn it.",
"After the checking, he should immediately nullify [the chamets]. And the main nullification is in the heart, such that he should decide in his heart that all of the chamets that is in his possession, behold, it should be as if it were not [in existence] and not be considered anything; and behold, it is like dust and like something that he has no use for at all. And the sages decreed that he should express these words also with his mouth and that he should say [in Aramaic], \"All chamets, etc.\" And whoever does not understand its meaning, should say [it] in a language he understands. (\"All leavening and all leavened grains that I have in my possession, that I have not seen and that I have not disposed of, should be nullified and ownerless and considered like the dust of the earth.\") (434)",
"Even though he nullified the chamets at night after his checking, nonetheless also during the day, he should repeat and nullify it after he burned it. And [this time], he should include all the chamets and say, \"All chamets, etc.\" [in Aramaic] or in a language he understands. (\"All leavening and all leavened grains that I have in my possession, that I have seen and that I have not seen and that I have disposed of and that I have not disposed of, should be nullified and ownerless and considered like the dust of the earth.\") ",
"[In the case of] a room that requires checking for chamets and one [now] wants to make it into a storage room - meaning that he wants to store fruits or wood or other things in it - because of which he will not be able to check when the fourteenth of Nissan arrives; he needs to first check for chamets there at night, in the same way that we check for chamets on the night of the fourteenth [so that he will not have to check it later]. And [he must do this] even if there is still much time until Pesach, and even if [it is] immediately after Pesach that [just] passed. And, ex post facto, if he did not check before he made it into a storage room; if he has in mind to clear it before the time of checking for chamets arrives, he does not have to exert himself now to clear it and check it; but if he has in mind to clear it [only] during the days of Pesach, he must clear it now and check it - and even though it [entails] much exertion and a financial loss.",
"And if he makes the storage room with the thought that he will not clear it until after Pesach, then there is a distinction [based on] time: If it is thirty days before Pesach, he does not have to check it (but if there is known chamets there, he must dispose of it first) and his nullification is effective for him when he nullifies all of the chamets at its time. But if it is within thirty days before Pesach, the obligation of checking falls upon it (since we ask [about] and elucidate the laws of Pesach thirty days before Pesach) and he must check it. And even, ex post facto, if he forgot and did not check it; he needs to clear the storage room and to check it at night immediately after he remembers. ",
"And if he makes a storage room in a pit with unleavened wheat, and afterwards the wheat on the floor and walls of the pit become leavened due to the dampness of the pit; even though he stored them within thirty days, he does not need to clear the pit on the night of the fourteenth and check it. Rather the nullification is sufficient for him, since at the time that he stored [the wheat], he stored it in a permissible way. And if there is wheat that became leavened amongst it, there are differing opinions about this, and [so] he should pose the question to a rabbi. (436)",
"One should not throw kernels of grain to chickens in a wet place within thirty days [of Pesach], lest he forget to dispose of them.",
"One who goes on a journey should, before he goes, appoint an agent to check and nullify his chamets. And he should say explicitly that he appoints him as an agent for the checking and also for the nullification. And the agent should say in the nullification, \"The chamets of so-and-so, etc.\" And nonetheless in the place that he is, he should also nullify his chamets that is in his possession on the eve of Pesach in the morning (432, 434, 436).",
"If one finds chamets in his house on the intermediate festival days [of Pesach], he should take it out and burn it. And if there is [enough to constitute] a kazayit, he should first recite the blessing, \"about the disposal of chamets.\" But for less then a kazayit he should not recite the blessing. And if he found it on the holiday or Shabbat of the intermediate festival days - and so [too] on Shabbat that comes out on the eve of Pesach - such that it is forbidden to move it because it is muktseh (set aside), he should cover it with a vessel until the end of the holiday or the end of Shabbat and then burn it. And if he finds it on the last days [of the Pesach festival], at which time Pesach will already be past at the end of the holiday; he does not recite a blessing upon it, but rather burns it without a blessing, even if it [constitutes] a kazayit (435, 436)."
],
[],
[
"We do not say [the prayers that begin] \"A Psalm of Thanksgiving\" and \"For the choirmaster\" [in the morning service] (429).",
"It is permissible to eat chamets until the third of the day (and the day is calculated from the dawn to the coming out of the stars). And it is permissible to benefit [from it] one more hour and it is permissible to sell it [then] to a non-Jew. But afterwards it is prohibited to benefit [from it]. And one needs to burn the chamets and nullify it at any time when it is permissible to benefit [from it] (434, 443).",
"From midday and onward, it is forbidden to do work. And it is only permissible to do that which is permissible to do on the intermediate festival days. And with a non-Jew, we are accustomed to permit [it]. And there are places that are accustomed to forbid work the whole day.",
"To cut one's hair and also to cut one's nails must be done before midday. And if he forgot, he can cut his nails also after midday. But it is forbidden to cut his hair [then], except by a non-Jew.",
"It is forbidden to eat matsah the whole day. And even to little boys and little girls - so long as they understand the matter of the exodus from Egypt - it is forbidden to give them matsah. But every person is permitted to eat cooked food that we make from ground matsah until the tenth hour, which is until the last quarter of the day. And from then and onward, it is forbidden to eat, except in a time of need [to eat] a small amount of fruits or meat and fish. And he should be careful not to fill his stomach, so that he will eat matsah at night with desire (471). ",
"The firstborn sons - whether from the father or whether from the mother - fast on the eve of Pesach, even if it falls out on the eve of Shabbat (Friday). And even one who [was born] after miscarriages must fast (see Dagul Merevavah). And the whole time that the firstborn is small, the father fasts in his stead. Whether it is permissible for them to eat in a seudat mitsvah (a commanded meal) is dependent on the custom of the places.",
"A firstborn son that fasts says [the prayer that begins,] \"Answer us\" in the afternoon service. And if there are several firstborns and they are praying with the community, a firstborn should not go before the prayer lectern [to lead the prayers], as one should not say, \"Answer us\" in the [oral] repetition of the [Amidah] prayer, since it is the month of Nissan [when such is not appropriate] (470).",
"Those that enhance [their religious practices] bake the matsah for the commandment (which will be eaten at the beginning and end of the Pesach seder) on the eve of Pesach after midday, which is the time of the offering of the Pesach sacrifice. And since then is the time that chamets is forbidden, it is good that he explicitly nullify the crumbs, and say this matter in a language that he understands: \"All crumbs that will fall during the time of kneading and setting up, and also the dough that will stick to the vessels, I am nullifying and making them ownerless.\"",
"And one should spill the water with which one washes the vessels [used to make the matsah] on a place [that has an] incline and that is not a floor of stone, so that it will be quickly absorbed in the ground. As if he spills it on a place [that does not have an] incline or that is a floor of stone, one should be concerned lest [the water] gathers in one place and become leavened, before it is absorbed in the ground. And it [then] comes out that there will be chamets in his possession."
],
[
"A Jew who had leaven in his possession "
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
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[],
[
"At all the Kaddishes that we say from Rosh HaShanah until Yom Kippur we double the word \"Le'aleh\" so that we say \"Le'aleh Le'aleh\" (Without avav added). Because we Kaddish should contain 28 words and throughout the whole year we say \"le'aleh min kol birkatha\" we now say \"le'aleh mikol brikatha\" (i.e., we contract the min to a prefix mi).",
"There are those who have the custom on Rosh HaShanah and Yom Kippur to pray the whole Amidah kneeling and bowing. Since we have to bow at \"Magen Avraham\" and at the beginning and end of \"Modim\" it is necessary for them to straighten up prior to reaching these places [in the prayer], so that they can bow at these places as our sages of blessed memory ruled. It is also forbidden to bow at the beginning or end of a blessing which our sages did not obligate us to. It is best to pray with straight limbs and a \"bowed\" heart and with tears. Some have the custom of praying out loud on Rosh HaShanah, and they should nullify this custom and instead pray quietly like the rest of the year. There are those who allow raising the voice a little bit, but not by much. One must be very careful to be exact in one's prayers and not change [even] a vowel. One should recite after a siddur or machzor that has been checked, rather than pray by heart.",
"Throughout the year we say \"HaEl HaQadosh, Melekh Ohev Tsedaqa u'mishpat\", except from Rosh HaShanah until Yom Kippur when it is necessary to say \"HaMelekh HaQadosh, HaMelekh HaMishpat.\" This is because during these days the Holy One, blessed be He, appears in His majesty to judge the world. If one made the mistake of saying \"HaEl HaQadosh\", or if he is unsure whether he said \"HaEl HaQadosh\" or \"HaMelekh HaQadosh\" - if he remembers it in the middle of saying it he says \"HaMelekh HaQadosh\" and he need not return to the beginning; this is also the rule with \"HaMelekh HaMishpat.\" But if he didn't remember until afterwards, then one must return to the beginning of the Amidah [and start again] (even when there is a doubt), because the first three berakhot are considered as one (see what was written in 19:2). Even the Shaliach Tsibbur during the repetition must return to the beginning, and it is necessary to say Qedusha a second time. But regarding \"HaMelekh HaMishpat\", even if an individual is praying, he does not need to return to the beginning because he used the word \"melekh\" in this berakha. Throughout the year if one makes an error and says \"HaMelekh HaQadosh, HaMelekh HaMishpat\" - it is not necessary to go back and repeat it [correctly].",
"During the Erev Shabbat prayers, during the seven intermediate blessings, we also say \"HaMelekh HaQadosh\" and \"HaMelekh HaMishpat.\" If the Shaliach Tsibbur erred and said \"HaEl HaQadosh\" and noticed immediately, he goes back and says \"HaMelekh HaQadosh\", but afterwards there is no need to repeat [the berakha because of this error]."
],
[],
[],
[],
[],
[
"It is a mitzvah to build a sukkah on the day immediately after Yom Kippur, even if that day is a Friday. This is based on the principle that if a mitzvah becomes available it should not be missed. One chooses a clean place for the setting up [the sukkah]. It is a mitzvah for each and every person to busy themselves with building a sukkah and putting the covering on it. Even if he is an important person it is an honor for him to busy himself [personally] with the mitzvah [of building the sukkah]. Even though it would be fitting to say \"shehecheyanu\" when building the sukkah, we rely on the \"shehecheyanu\" we say during Kiddush. It is good to beautify the sukkah and decorate it with fine vessels and beautiful coverings according to one's means.",
"Regarding the walls of the sukkah there are many laws and not everyone is knowledgeable concerning them. Therefore it is necessary to make the walls complete and strong so that the wind does not move them and so that it does not blow out the candles. If one doesn't have the means to make the walls, it is better to make three complete walls rather than four incomplete walls. If one is able to, it is a mitzvah to obtain a sukkah built with a roof that can be opened and closed with hinges on the side, so that it can be closed when it rains and when it stops the roof can be opened again. This way the roof stays dry and one can fulfill the mitzvah of sukkah properly.",
"The skhakh also has many laws. And because of this we place tree branches or reeds as skhakh, because they grow from the ground and once separated [from the ground] they do not receive uncleanliness. And we do not tie them together as one, so there is no doubt.",
"At the outset it is proper to be stirct and not place anything on the sukkah that is susceptible to uncleanliness and use it as support for the skhakh; examples are a ladder whose rungs can receive uncleanliness, ..."
],
[],
[],
[],
[],
[
"The second house"
],
[],
[
"",
"",
"On the fourteenth day of the month of Adar, it is Purim. And if Purim falls on a Sunday, we anticipate the fasting to Thursday. And if there is a Brit Milah on that day, the meal should be done at night. However, the Sandak and the father of the baby boy are permitted to eat during the day, and they do not need to fast on Friday. Yet, a different person [other than the Sandak and the father] who forgot and ate on Thursday, is to fast on Friday. "
]
],
"sectionNames": [
"Siman",
"Seif"
]
}