Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

The Gemara (Shabbat 129a) teaches that one should ensure to purchase shoes for his feet even if this necessitates selling the "ceiling beams of his house." This might mean that the protection provided by shoes for the feet is more important than the protection provided by the roof of one's home. Elsewhere (Pesahim 113b), the Gemara warns that one who goes about barefoot is "excommunicated by G-d."...

When putting on shoes, as we have seen, one should put the right shoe on before the left shoe in order to show importance to the right side, though he should tie the laces of the left shoe before the laces of the right shoe, because the left side has greater importance with respect to tying. When removing one's shoes, one should show respect to the right side by reversing the sequence – removing t...

We have seen that although one should put his right shoe on before his left shoe – because precedence is always given to the right side – nevertheless, one should tie his left shoe before his right shoe. This is because the Torah commanded tying Tefillin to one's left arm, indicating that with regard to tying, the left side has greater importance than the right. Seemingly, then, this Halacha shoul...

We have seen that although the right side is always given precedence over the left, the left shoe is tied before the right shoe, because the Tefillin is tied to the left arm, showing that with regard to tying, the left is given precedence. Seemingly, this would mean that a lefthanded individual – who wears Tefillin on his right arm – should tie his right shoe first. In truth, however, the Halacha...

The Gemara in Masechet Shabbat brings the ruling of Rabbi Yohanan that when one puts on shoes, he should put his left shoe on before his right shoe. He notes that Tefillin are worn (by righthanded people) on the left arm, indicating that the left side, at least in some respects, is given precedence over the right side. Rabbi Yosef, as the Gemara cites, disagrees, quoting a Berayta establishing tha...

The Gemara (Shabbat 61a) teaches that if one is applying oil on his entire body, he should begin with the head, which is the "king," so-to-speak, of the body. The Rama, in Darcheh Moshe, cites Rav Abraham of Prague (d. 1542) as asserting that this applies also to bathing; when one washes his body, he should wash his head first. The Rama then proceeds to cite a passage from the Rambam which seems t...

There is a basic rule that the right should always be given precedence over the left. The right side is associated with the divine attribute of Hesed (kindness), whereas the left is associated with judgment, and so we always strive to give precedence to the right side so that kindness shall prevail over judgment. When bathing, then, one should wash the right side before his left side. (The Kabbali...

The Gemara (Horiyot 13b) warns that sleeping with one's garment under his head can cause him to forget his Torah knowledge. In airports, for example, when flights are delayed, people sometimes place their jacket beneath their head so they can rest. One should avoid doing so, as this could cause him to forget his Torah knowledge. However, this applies only if one places his head directly on the gar...

In earlier installments, we noted the Arizal's teaching that one should not put on two articles of clothing simultaneously – such as putting on a hat with the Kippa inside it – as this could cause a person to forget his Torah knowledge. The reason, as we discussed, is that the inner garment will be concealed and thus unable to receive the "Or Ha'makif" ("supernal light") that surrounds our clothin...

June 16 first through 5:25 As explained in an earlier installment, the Arizal warned that putting on two articles of clothing simultaneously could have an adverse effect on a person, causing him to forget his Torah knowledge. This gives rise to the question of whether one may put on his shoes when they are inside rubbers. Often, in the winter, people take off their shoes when entering the home tog...

A number of sources teach that if a person puts on two garments at the same time, he is likely to forget the Torah he has learned. This is mentioned in the Sha'ar Ha'kavanot, based on the teachings of the Arizal. It is brought also by the Mishna Berura. An example is placing one's Kippa in his hat, and then placing the hat on his head, such that he puts on both head coverings simultaneously. Anoth...

It is incumbent upon observant Jews to always appear well-kempt and dignified. Nowadays, this applies to all observant Jews. As representatives of the Torah, we all bear the obligation to look respectable in order to reflect positively on the Torah. An observant Jew must not walk about with stained clothing, scuffed shoes, or a foul odor. People who encounter a religious Jew who appears this way l...

The Gemara (Shabbat 114a) teaches that one of the qualities of a Talmid Hacham (Torah scholar) is that if he notices that one of his garments is inside-out, he immediately turns it around so the stitches will not be visible. It seems that long ago, the interior of garments looked very much like the exterior, except that the stitching was visible on the inside, and so it would be common to mistaken...

As discussed in an earlier installment, men – like women – are required to dress in an appropriate manner. This includes a requirement to limit exposure to the minimum extent necessary when changing or performing one's bodily functions, and ensuring to lock the door when using the restroom. The Poskim make a point of emphasizing the requirement for parents to educate their children in this regard....

People mistakenly believe that the concept of modest dress is relevant only to women, whereas men can dress in any way they like. This is incorrect. There are certain restrictions on dress that apply to men. The basic principle is that one must realize that he is constantly in the presence of G-d. Even when a person is in the privacy of his home, and even alone in his bedroom, he must be cognizant...

There are certain sections from the Torah that some communities have the custom of reciting each day. These include the verses in Parashat Ki-Tisa that speak of the Kiyor (the faucet in the Bet Ha'mikdash from which the Kohanim would wash); the verses in Parashat Sav that speak of the Terumat Ha'deshen (the daily removal of ashes from the top of the altar); and the verses in Parashat Tesaveh and P...

Some have the custom to recite each day the section known as "Parashat Ha'man" – the verses from Parashat Beshalah (Shemot chapter 16) which tell of the Manna, the miraculous food with which G-d sustained Beneh Yisrael in the wilderness. Reading this section reinforces our faith in Hashem as the source of our material sustenance, and is thus very significant. The Talmud Yerushalmi writes that one...

The Gemara (Berachot 12) tells that some Sages considered instituting the daily recitation of the Aseret Ha'diberot (Ten Commandments), but this was not done because of the heretics. Rashi explains that there those who spread the heretical belief that only the Ten Commandments are binding, while the rest of the Torah does not need to be observed. Reciting the Aseret Ha'diberot each day would be mi...

When I was a young boy, the schools placed a great emphasis on Keri'a – teaching children to read properly. They insisted that youngsters must be taught all the nuances of the Hebrew language, so they know how to accurately pronounce each letter of every word. This continued the tradition that was followed by our ancestors in Syria. Indeed, a number of sources emphasize the importance of praying s...

Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thoug...

We conclude the daily Korbanot section with "Rabbi Yishmael Omer" – a Berayta (passage by a Tanna) authored by the great sage Rabbi Yishmael, listing the thirteen methods with which the Sages extracted Halachot from the text of the Torah. If one wishes to extract oil from the ground, it is not enough to know where the oil is located – he needs the right machinery to extract the oil from beneath th...

As part of the Korbanot section of the morning prayer service, we read the Mishnayot of the fifth chapter of Masechet Zebahim – the chapter of Ezehu Mekoman. This chapter goes through all the various sacrifices that were offered in the Bet Ha'mikdash, and concisely tells us the procedure required for each sacrifice. One reason we read this chapter is so that through our reading, we will be conside...

As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to...

The Kabbalists taught that when one recites the "Ana Be'cho'ah" prayer, he should arrange the words of the prayer in pairs. Meaning, he should say the first two words, briefly pause, say the next two words, pause, and so on. This is the instruction given by Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, based on the teachings of the Arizal. This is brought later by the Ben Ish Hai (Rav Yosef Ha...

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is...