Halachipedia - Recent changes [en]

Three Weeks

Ezcohen — Wed, 01 Jul 2026 23:42:42 GMT

Travel and Recreation

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	===Travel and Recreation===		===Travel and Recreation===
	# ~~One~~ shouldn't schedule trips and recreational activities for the Three Weeks.<ref>Mikraei Kodesh 5:1 quoting the Masa Chaim of Rav Chaim Palagi that the rabbis of his generation established that people shouldn't go on trips during the Three Weeks. He also writes that this is cited by the Sdei Chemed Ben Hametzarim 1:10 and Nitai Gavriel Ben Hametzarim 23 fnt. 7. He also quotes that he heard from Rav Shaul Yisraeli that one shoudln't go on recreational trips during the Three Weeks. </ref> Some say that if that is the only time a person has to take trips with his family, or it is for medical reasons, it is permitted until the Nine Days.<reF>Mikraei Kodesh 5:1 citing Rav Mordechai Eliyahu</ref>		# The basic halacha is that it is permitted to take trips and engage in recreational activities until the beginning of the Nine Days.<ref>The Mishna (Taanit 26b) and Shulchan Aruch (OC 551:1) clearly state that the prohibition of joy begins with Av. For this reason, the Mishna Berurah (Sha'ar HaTziyun 551:48) finds prohibiting joy before Rosh Chodesh Av difficult to understand. The lenient approach is mentioned specifically by the Peninei Halakha and others (see https://ph.yhb.org.il/en/05-08-06/).</ref> However, some authorities write that one shouldn't schedule trips and recreational activities for the entirety of the Three Weeks.<ref>Mikraei Kodesh 5:1 quoting the Masa Chaim of Rav Chaim Palagi that the rabbis of his generation established that people shouldn't go on trips during the Three Weeks. He also writes that this is cited by the Sdei Chemed Ben Hametzarim 1:10 and Nitai Gavriel Ben Hametzarim 23 fnt. 7. He also quotes that he heard from Rav Shaul Yisraeli that one shoudln't go on recreational trips during the Three Weeks. </ref>. Some compromise and say that if that is the only time a person has to take trips with his family, or it is for medical reasons, it is permitted until the Nine Days.<reF>Mikraei Kodesh 5:1 citing Rav Mordechai Eliyahu</ref>
	#During the Three Weeks one should refrain from going to dangerous places and should be even more careful during the [[Nine Days]].<ref>Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </ref>		#During the Three Weeks one should refrain from going to dangerous places and should be even more careful during the [[Nine Days]].<ref>Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </ref>

Mitzvot Aseh SheHazman Grama

YitzchakSultan1 — Mon, 29 Jun 2026 21:34:08 GMT

Derabbanan Mitzvot

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	==Brachot==		==Brachot==
	# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree. <ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>		# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
	# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>		# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
	# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].		# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

	==Shabbat==		==Shabbat==
	# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the ~~negitive~~ commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]]. <ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>		# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
	# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard. <Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>		# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
	# Women are obligated in Melaveh Malka. <~~Ref~~>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>		# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>
			# Women are obligated in Melaveh Malka.<ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
			# There is a dispute if women are obligated in havdalah.<ref>Bet Yosef OC 296:8 quotes the Orchot Chaim to say that women are exempt from havdalah since it is derabbanan. Orchot Chaim quoted this from Rash. However, Bet Yosef also quotes Rabbenu Yonah that women are obligated in havdalah just like they are obligated in kiddush.</ref>

	==Holidays==		==Holidays==
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	* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.		* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
	* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]		* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

			== Derabbanan Mitzvot ==

			# Rashi<ref>This is how Tosfot (Brachot 20b s.v. chayavot) understood Rashi, as well as most rishonim and achronim. However, Rav Yerucham Fischer Perlow (Mitzvat Aseh 2) suggests that Rashi agrees with Tosfot about this point and explains Rashi differently from how Tosfot understood.</ref> holds that women are obligated in derabbanan mitzvot even if they are time bound. Rabbenu Tam<ref>Sefer Hayashar (Teshuvot 70:4)</ref> and Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agree. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref> Erech Hashulchan,<ref>Erech Hashulchan 291:6</ref> Rav Ovadia Yosef,<ref>Yechava Daat 3:7</ref> and Rav Pinchas Zvichi<ref>Ateret Paz OC 1:1</ref> hold like Tosfot.

	==Sources==		==Sources==
	<references/>		<references/>

User:Lewkowicz

Lewkowicz — Wed, 24 Jun 2026 17:32:57 GMT

User account Lewkowicz was created

Lashon Hara

YitzchakSultan1 — Tue, 23 Jun 2026 13:31:06 GMT

In front of one's fellow

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	#It’s forbidden to say Lashon Hara even if one isn’t doing it out of hatred and intent to speak negatively about one’s fellow and even if it’s just a joke it’s a biblical prohibition.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:3) </ref>		#It’s forbidden to say Lashon Hara even if one isn’t doing it out of hatred and intent to speak negatively about one’s fellow and even if it’s just a joke it’s a biblical prohibition.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:3) </ref>
	#It is forbidden to say Lashon Hara even if one doesn’t mention the name of one’s fellow but it’s clear from the discussion who that fellow is.<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>		#It is forbidden to say Lashon Hara even if one doesn’t mention the name of one’s fellow but it’s clear from the discussion who that fellow is.<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
	#Lashon Hara includes speech which isn’t negative about one’s fellow but it can cause one’s fellow embarrassment and the speaker intended this..<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>		#Lashon Hara includes speech which isn’t negative about one’s fellow but it can cause one’s fellow embarrassment and the speaker intended this.<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
	#It’s forbidden even if one says it casually pretending not to know that one is saying Lashon Hara or that these are the deeds of that fellow.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:5) </ref>		#It’s forbidden even if one says it casually pretending not to know that one is saying Lashon Hara or that these are the deeds of that fellow.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:5) </ref>
	#One may not say any negative about one’s fellow even if it will not cause any bad to my fellow.<ref>Chafetz Chaim (Lashon Hara 3:6) </ref>		#One may not say any negative about one’s fellow even if it will not cause any bad to my fellow.<ref>Chafetz Chaim (Lashon Hara 3:6) </ref>
	#If one sees one’s fellow do a sin if he is God fearing one must judge his favorably, if he is in between and the situation is unclear whether he was doing something wrong or not one must judge him favorably and even if the situation leans to the side that he was doing ~~seomthing~~ wrong it’s very proper to leave it as a doubt and not judge him negatively. If the situation is leaning to the side that he didn’t do something wrong it’s forbidden to judge him negatively.<ref>Chafetz Chaim (Lashon Hara 3:7) </ref>
			=== Judging People Favorably ===
			#If one sees one’s fellow do a sin if he is God fearing one must judge his favorably even if the situation appears to be wrong. I he is an average person, in between, and the situation is unclear whether he was doing something wrong or not, one must judge him favorably and even if the situation leans to the side that he was doing something wrong it’s very proper to leave it as a doubt and not judge him negatively. If the situation is leaning to the side that he didn’t do something wrong it’s forbidden to judge him negatively.<ref>Chafetz Chaim (Lashon Hara 3:7), Shaarei Teshuva of Rabbenu Yona 218 </ref>

	==Saying Lashon Harah without conditions==		==Saying Lashon Harah without conditions==

When Does Shabbat End?

NachiScheiner — Mon, 22 Jun 2026 20:17:09 GMT

In Minutes

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	*Birur Halacha p. 98 notes that the Aruch Hashulchan 261 and Rav Ovadia Yosef in Yabia Omer YD 2:21 work with shaot zmaniyot and not degrees below horizon. He disagrees particularly because in the winter zmaniot hours are shorter and according to degrees below the horizon the sun sets slower than an equinox day.</ref>		*Birur Halacha p. 98 notes that the Aruch Hashulchan 261 and Rav Ovadia Yosef in Yabia Omer YD 2:21 work with shaot zmaniyot and not degrees below horizon. He disagrees particularly because in the winter zmaniot hours are shorter and according to degrees below the horizon the sun sets slower than an equinox day.</ref>

	In degrees, the most lenient views use 4.8 degrees, which corresponds to about 15 minutes after sunset in Israel.<ref>[https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] uses 4.8 degrees below horizon for 14 minutes after sunset in Jerusalem on Tzom Gedalya which is close to the equinox. Rav Tukachinsky in [https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=82 Ben Hashemashot p. 72] writes 4.5 degrees below horizon for the Gra.</ref> Some use 18.6 minutes in Israel after sunset corresponding with 4.85 degrees and others use 24 minute (Baal Hatanya) corresponding with 6.00 degrees.<ref>Zmanim Khalacha (English section p. 312), myzmanim. [Note, that it seems that this calculation of the Baal Hatanya's tzeit is based on an understanding that he holds we're concerned that sunset is not until 4 minutes after sunset and then ben hashemashot begins, which takes 18 minutes according to Rabbi Yehuda and another 2 minutes for Rabbi Yosi. However, it seems in Piskei Hasiddur of the Baal Hatanya (ch. Hachnasat Shabbat) that he writes that 4 minutes is because someone who doesn't seem the sun dip below the horizon must be concerned 4 minutes earlier when the sun dips below the top of the trees. That being the case there is no reason to consider 24 minutes after sunset, only 24 minutes from the tops of the trees or 20 minutes after sunset.] [https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] quotes some who use 6.2 degrees since that corresponds to when stars are visible to most people.</ref>		In degrees, the most lenient views use 4.8 degrees, which corresponds to about 15 minutes after sunset in Israel.<!-- This calculation seems incorrect. Using https://www.suncalc.org/#/31.7733,35.239,12/2026.09.23/04:48/1/3
			it comes out to around 4 degrees at the equinox. --><ref>[https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] uses 4.8 degrees below horizon for 14 minutes after sunset in Jerusalem on Tzom Gedalya which is close to the equinox. Rav Tukachinsky in [https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=82 Ben Hashemashot p. 72] writes 4.5 degrees below horizon for the Gra.</ref> Some use 18.6 minutes in Israel after sunset corresponding with 4.85 degrees and others use 24 minute (Baal Hatanya) corresponding with 6.00 degrees.<ref>Zmanim Khalacha (English section p. 312), myzmanim. [Note, that it seems that this calculation of the Baal Hatanya's tzeit is based on an understanding that he holds we're concerned that sunset is not until 4 minutes after sunset and then ben hashemashot begins, which takes 18 minutes according to Rabbi Yehuda and another 2 minutes for Rabbi Yosi. However, it seems in Piskei Hasiddur of the Baal Hatanya (ch. Hachnasat Shabbat) that he writes that 4 minutes is because someone who doesn't seem the sun dip below the horizon must be concerned 4 minutes earlier when the sun dips below the top of the trees. That being the case there is no reason to consider 24 minutes after sunset, only 24 minutes from the tops of the trees or 20 minutes after sunset.] [https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] quotes some who use 6.2 degrees since that corresponds to when stars are visible to most people.</ref>

	==Halacha==		==Halacha==
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	*There are those that say that according to the strict letter of the law in Israel Shabbat ends 20 minutes after sunset.<ref>[https://www.yalkut.info/%D7%A1%D7%99%D7%9E%D7%9F-%D7%A8%D7%A6%D7%92-%D7%96%D7%9E%D7%9F-%D7%A6%D7%90%D7%AA-%D7%94%D7%A9%D7%91%D7%AA/ Kitzur Shulchan Aruch Yalkut Yosef 293:3] He assumes that the Ikar Hadin is like the Vilna Gaon. Taking into account the possibility of a 24 minute ''mil'' - Tzeit Hakochavim would be 18 minutes after sunset. He further asserts that the published times for the end of Shabbat have no basis in Halacha.</ref>		*There are those that say that according to the strict letter of the law in Israel Shabbat ends 20 minutes after sunset.<ref>[https://www.yalkut.info/%D7%A1%D7%99%D7%9E%D7%9F-%D7%A8%D7%A6%D7%92-%D7%96%D7%9E%D7%9F-%D7%A6%D7%90%D7%AA-%D7%94%D7%A9%D7%91%D7%AA/ Kitzur Shulchan Aruch Yalkut Yosef 293:3] He assumes that the Ikar Hadin is like the Vilna Gaon. Taking into account the possibility of a 24 minute ''mil'' - Tzeit Hakochavim would be 18 minutes after sunset. He further asserts that the published times for the end of Shabbat have no basis in Halacha.</ref>
	*Others hold that Shabbat ends 24 minutes after sunset in the winter and 30 in the summer in Israel.<ref>Ketzot HaShulchan 93:2. Shemirat Shabbat Kehilchata (ch. 20 fnt. 45) cites Rav Shlomo Zalman Auerbach as saying that the minhag is to consider it Ben Hashemashot for 25 minutes.</ref>		*Others hold that Shabbat ends 24 minutes after sunset in the winter and 30 in the summer in Israel.<ref>Ketzot HaShulchan 93:2. Shemirat Shabbat Kehilchata (ch. 46 fnt. 45) cites Rav Shlomo Zalman Auerbach<!-- This was stated regarding a baby born firday night and bris milah- shemiras shabbos k'hilchisa does not cite this regarding doing melacha on motz"s. --> as saying that the minhag is to consider it Ben Hashemashot for 25 minutes.</ref>
	*Some say Shabbat ends 36 minutes after sunset on the equinox and 38 in the summer.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=52 Rav Tukachinsky p. 51] writes that for ending Shabbat we follow the small stars and for the equinox it was 36 minutes and in the summer 38 minutes.</ref>		*Some say Shabbat ends 36 minutes after sunset<!-- He seems to say around the equinox, when twilight is the shortest, it is 32 minutes. 36 minutes is on an average day (in between summer solstice and equinox). --> on the equinox and 38 in the summer.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=52 Rav Tukachinsky p. 51] writes that for ending Shabbat we follow the small stars and for the equinox it was 36 minutes and in the summer 38 minutes.</ref>
	*Some say Shabbat ends 40 minutes after sunset.<ref>Minhag of the printed calendars as recorded in [https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=106 Sefer Birur Halacha Tinyana OC 293 v. 2 p. 96]</ref>		*Some say Shabbat ends 40 minutes after sunset.<ref>Minhag of the printed calendars as recorded in [https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=106 Sefer Birur Halacha Tinyana OC 293 v. 2 p. 96]</ref>
	*Those who were more stringent held that Shabbat should end 45-50 minutes after sunset in Israel.<ref>Dinim V'Hanhagot 8:7 in the name of the Chazon Ish. Rav Aharon M'Belz instructed that one should wait 50 minutes after sunset in Israel. Bayit Neeman 1:28 deals with how the oral reports that the Chazon Ish for only 45 minutes after sunset fits with the letter of the Chazon Ish (Igrot 2:41) that seems to advocate following Rabbenu Tam.</ref>		*Those who were more stringent held that Shabbat should end 45-50 minutes after sunset in Israel.<ref>Dinim V'Hanhagot 8:7 in the name of the Chazon Ish. Rav Aharon M'Belz instructed that one should wait 50 minutes after sunset in Israel. Bayit Neeman 1:28 deals with how the oral reports that the Chazon Ish for only 45 minutes after sunset fits with the letter of the Chazon Ish (Igrot 2:41) that seems to advocate following Rabbenu Tam.</ref>
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	#Using the 40 minutes even for a summer day in Jerusalem,<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 331:35:1 writes that minhag is to assume it is nighttime after 40 minutes in Jerusalem.</ref> that is equivalent to 8.085 degrees below horizon, which would yield 48 minutes on a equinox day in Amsterdam (where the Minchat Cohen lived) and 72 minutes in the summer for Warsaw. He notes that the Minchat Cohen (2:5) advocated for Rabbeinu Tam but upon investigation came to the conclusion that the method of stars emerging occurred at 48 minutes.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=106 Birur Halacha Tinyana p. 96]</ref>		#Using the 40 minutes even for a summer day in Jerusalem,<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 331:35:1 writes that minhag is to assume it is nighttime after 40 minutes in Jerusalem.</ref> that is equivalent to 8.085 degrees below horizon, which would yield 48 minutes on a equinox day in Amsterdam (where the Minchat Cohen lived) and 72 minutes in the summer for Warsaw. He notes that the Minchat Cohen (2:5) advocated for Rabbeinu Tam but upon investigation came to the conclusion that the method of stars emerging occurred at 48 minutes.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=106 Birur Halacha Tinyana p. 96]</ref>

	For an '''equinox day''' here's a timetable of Tzet Hakochavim times according to degrees based on [https://www.myzmanim.com\| MyZmanim.com] and Sefer Zmanim Khalacha.		For an '''equinox day''' here's a timetable of Tzet Hakochavim times according to degrees based on [https://www.myzmanim.com\| MyZmanim.com] and Sefer Zmanim Khalacha.<!-- For 13.5 minutes in Yerushalayim, I calculated 3.8 degrees. See:
			https://www.suncalc.org/#/31.7733,35.239,12/2026.09.23/04:48/1/3 -->
	{\| class="wikitable sortable"		{\| class="wikitable sortable"
	\|-		\|-

Fruits and Vegetables

YitzchakSultan1 — Thu, 18 Jun 2026 14:08:19 GMT

Eating Raw Fruits or Vegetables

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	==Eating Raw Fruits or Vegetables==		==Eating Raw Fruits or Vegetables==
	# If one eats a fruit or vegetable in a way that is not the usual way it is eaten in that local one should make a [[Shehakol]]. <~~Ref~~>~~S”A~~ 205:1 </ref>		# If one eats a fruit or vegetable in a way that is not the usual way it is eaten in that local one should make a [[Shehakol]].<ref>Shulchan Aruch O.C. 205:1 </ref> It depends on the norms of majority of the people in that location at that time.<ref>Biur Halacha 205:1 s.v. shetovim citing Chayey Adam, Kaf Hachaim 205:9, Halacha Brurah 205:13 (and Otzrot Yosef 10:7).</ref>
	# Examples include eating quince, onions (outside of salad), or peanuts raw requires [[Shehakol]] and eating melon, cucumbers, lettuce, radishes, or walnuts cooked requires [[Shehakol]]. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 398-9, chapter 22) </ref>		# Examples include eating quince, onions (outside of salad), or peanuts raw requires [[Shehakol]] and eating melon, cucumbers, lettuce, radishes, or walnuts cooked requires [[Shehakol]].<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 398-9, chapter 22) </ref>
	# If a fruit or vegetable is usually eaten raw and cooked then the regular Bracha applies. <Ref>Shulchan Aruch 202:12 </ref>		# If a fruit or vegetable is usually eaten raw and cooked then the regular Bracha applies.<Ref>Shulchan Aruch 202:12 </ref>
	# Examples include almond, apples, tomatoes, and carrots which are eaten raw and cooked. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 399-401, chapter 22) </ref>		# Examples include almond, apples, tomatoes, and carrots which are eaten raw and cooked.<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 399-401, chapter 22) </ref>

	==Vegetables==		==Vegetables==

Chinuch

YitzchakSultan1 — Tue, 16 Jun 2026 17:40:10 GMT

Lulav

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	#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref>		#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref>
	#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref>		#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full.<ref>The Laws of Pesach on www.neveh.org </ref>

	===Lulav===		===Lulav===

	#~~Children are chayav~~ to perform the mitzvah of lulav ~~when~~ they are able to shake the lulav <ref>Gemara ~~sukkah~~ 42a</ref>		#A father is obligated to teach his sons to perform the mitzvah of lulav once they are able to shake the lulav.<ref>Gemara Sukkah 42a, Shulchan Aruch O.C. 657:1</ref>
	#The Turei Zahav ~~says~~ that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.		#The Turei Zahav<ref>Taz 657:1</ref> writes that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it. Nowadays that people could afford it, Rav Moshe Feinstein writes that it is proper to buy a lulav for one's son once he reached the age of chinuch.<ref>Igrot Moshe OC 3:95, YD 1:224</ref>
	#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref>		#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref>
	#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref>		#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref>

Charity

YitzchakSultan1 — Tue, 16 Jun 2026 15:37:31 GMT

Before Reaching the Gabbay

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	===Before Reaching the Gabbay===		===Before Reaching the Gabbay===

	#Before it reaches the hands of the gabbay, some hold that it is only permitted to be borrowed for any purpose to be later repaid to tzedaka,<ref>Tosfot Erchin 6b s.v. ad, Rosh b”b 1:29. Although the Tosfot b”b 8b s.v. vlishnota holds it can be repurposed for any purpose, the Rosh also thinks that but because of the consideration of Rosh Hashana 6b holds that it must be repaid. </ref> while others hold it is permitted to change the funds to be used for any mitzvah.<ref>Tosfot Erchin 6b s.v. ad citing Rabbenu Baruch</ref>.		#Before it reaches the hands of the gabbay, some hold that it is only permitted to be borrowed for any purpose to be later repaid to tzedaka,<ref>Tosfot Erchin 6b s.v. ad, Rosh b”b 1:29. Although the Tosfot b”b 8b s.v. vlishnota holds it can be repurposed for any purpose, the Rosh also thinks that but because of the consideration of Rosh Hashana 6b holds that it must be repaid. </ref> while others hold it is permitted to change the funds to be used for any mitzvah.<ref>Tosfot Erchin 6b s.v. ad citing Rabbenu Baruch</ref>
			#It is permissible to borrow tzedaka money from a personal tzedaka box a person has at home and pay it back if that's a normal thing to do in that house, however, it is proper to stipulate before using the tzedaka box that you're still able to borrow from it.<ref>Rav Elashiv (Ashrei Haish YD 2:46:37) said that it is proper to stipulate before using a tzedaka box that the money put in should be given such that it is possible to borrow from it. Howeve,r if they didn't stipulate such, and it was normal to do so, it is acceptable to do so since it was probably given with such an understanding. Another time Rav Elyashiv said that probably the gabay is okay with this borrowing.</ref>

	===After Reaching the Gabbay===		===After Reaching the Gabbay===

User:DRFRED

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User account DRFRED was created

Halachot of Sleep

YitzchakSultan1 — Fri, 12 Jun 2026 12:52:51 GMT

Correct Position to Sleep In

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	==Correct Position to Sleep In==		==Correct Position to Sleep In==
	# One should sleep on one’s side and not face up or down. <Ref> Shulchan Aruch OC 63:1. Shulchan Aruch Even Haezer 23:3 says that it is prohibited to sleep on one's back, but leaves out the prohibition to sleep on one's stomach. Mishna Brurah 239:6 says that it is a severe prohibition to sleep on one's back or stomach and one should sleep on one's side. Shalmat Chaim 224 states that the correct position to sleep in should be reinforced with children at the age of nine. </ref>		# One should sleep on one’s side and not face up or down. <Ref> Shulchan Aruch OC 63:1. Shulchan Aruch Even Haezer 23:3 says that it is prohibited to sleep on one's back, but leaves out the prohibition to sleep on one's stomach. Mishna Brurah 239:6 says that it is a severe prohibition to sleep on one's back or stomach and one should sleep on one's side. Shalmat Chaim 224 states that the correct position to sleep in should be reinforced with children at the age of nine. </ref>
	# ~~One~~ may place one's bed in any direction that one wants, however if possible it is preferable to situate the head of the bed in the east and the foot of the bed in the west.<ref> Shulchan Aruch 3:6 writes that one should arrange one's bed so that one's feet are towards the south and head towards the north. However, Kaf HaChaim 3:16 cites the opinion of the zohar that one's feet should be in the west direction and head towards the east. Kaf HaChaim sides with the opinion of the zohar though he adds that either opinion is acceptable. Similarly, Or Letzion (vol 2 chap 1:1) writes that one may place one's bed in any direction but it is preferable to follow the zohar. [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet.co.il] cites Rav Mordechai Eliyahu in Darkei Tahara as accepting both views. [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org] also favors the opinion of the zohar.</ref>		# According to Ashkenazim, a person should place his bed north south and not east west.<ref>Shulchan Aruch O.C. 3:6, Mishna Brurah 3:11. Even though the Zohar might say otherwise, Mishna Brurah quotes the Gra that even the Zohar means to say like the Gemara. Segulot Rabotenu (p. 240) quotes Rav Chaim Kanievsky (Daat Noteh 1:251) that since the interpretation in the Zohar is unclear a person should follow the Gemara.</ref> According to Sephardim, one may place one's bed in any direction that one wants, however if possible it is preferable to situate the head of the bed in the east and the foot of the bed in the west.<ref> Shulchan Aruch 3:6 writes that one should arrange one's bed so that one's feet are towards the south and head towards the north. However, Kaf HaChaim 3:16 cites the opinion of the zohar that one's feet should be in the west direction and head towards the east. Kaf HaChaim sides with the opinion of the zohar though he adds that either opinion is acceptable. Similarly, Or Letzion (vol 2 chap 1:1) writes that one may place one's bed in any direction but it is preferable to follow the zohar. [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet.co.il] cites Rav Mordechai Eliyahu in Darkei Tahara as accepting both views. [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org] also favors the opinion of the zohar.</ref>
	# One should not sleep with one’s head or feet directly facing the door "in a position that it looks like one was about to be taken out of the room".<ref> Halachically Speaking (vol 3, article 1, pg 2) quoting Rav Yisrael Belsky </ref>		# One should not sleep with one’s head or feet directly facing the door "in a position that it looks like one was about to be taken out of the room".<ref> Halachically Speaking (vol 3, article 1, pg 2) quoting Rav Yisrael Belsky </ref>
	# There is no source anywhere in halachic literature for the custom not to sleep facing the door, therefore if one doesn't have this custom he does not have to adopt it.<ref> https://outorah.org/p/49936/ </ref>		# There is no source anywhere in halachic literature for the custom not to sleep facing the door, therefore if one doesn't have this custom he does not have to adopt it.<ref> https://outorah.org/p/49936/ </ref>

Kaddish

YitzchakSultan1 — Fri, 12 Jun 2026 12:38:51 GMT

Proper Practices of the Congregation during Kaddish

File:Timeline kaddish.png

YitzchakSultan1 — Thu, 11 Jun 2026 16:09:50 GMT

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Kaddish

YitzchakSultan1 — Thu, 11 Jun 2026 15:54:22 GMT

When Kaddish is Reciting during Davening

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			Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

	==5 Different Types of Kaddish==		==5 Different Types of Kaddish==
	# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.		# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
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	==When Kaddish is Reciting during Davening==		==When Kaddish is Reciting during Davening==
	# At Shacharit, Half Kaddish is recited after Pesukei Dzimra, Tachanun~~, and after Aleinu~~. Full Kaddish with Titkabel is said after Uva Letzion.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>		# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
	# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>		# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
	# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>		# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
			# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
			## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
			## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
			## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
			## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
			## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
			## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
			## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

	==Who Should Say Kaddish==		==Who Should Say Kaddish==

Davening with a Minyan That Uses a Different Nusach

YitzchakSultan1 — Thu, 11 Jun 2026 15:06:28 GMT

Pronunciation (Havara) & Nusach

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	= Sephardim Praying with Ashkenazim =		= Sephardim Praying with Ashkenazim =
	== Pronunciation (Havara) & Nusach ==		== Pronunciation (Havara) & Nusach ==
			# A personal who is a shaliach tzibbur of a minyan that has another havarah (pronunciation) should use their havarah. However, if a person is getting an aliya or doing birkat kohanim in a minyan with another havarah it is fine to use one's usual havarah since it is a ancillary part of the tefillah and everyone understands that a guest for those parts uses his own havarah.<ref>Ateret Shlomo OC 42:3. Even though Rav Shlomo Zalman Auerbach used the havarah of the tzibbur even when he got an aliya, nonetheless, that isn't absolutely necessary. </ref>
	# One may not change his pronunciation of the words to that of the Ashkenazim. The Sephardic tradition has roots going back generations and should not be shirked, even when praying with Ashkenazim;<ref>Chazon Ovadia (Yamim Noraim, page 83), Yalkut Yosef 56:25, 101:4-5, Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11, Perek 7 Teshuvah 38)</ref> Ashkenazim may, however, choose to pray in the Sephardi pronunciation.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:12, see Shalmei Moed page 36</ref>		# One may not change his pronunciation of the words to that of the Ashkenazim. The Sephardic tradition has roots going back generations and should not be shirked, even when praying with Ashkenazim;<ref>Chazon Ovadia (Yamim Noraim, page 83), Yalkut Yosef 56:25, 101:4-5, Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11, Perek 7 Teshuvah 38)</ref> Ashkenazim may, however, choose to pray in the Sephardi pronunciation.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:12, see Shalmei Moed page 36</ref>
	# The [[Chida]] writes how the Sephardic Nusach is laden with more Kabbalistic secrets than the Ashkenazi one, and, according to the Arizal, has more routes to Heaven. Therefore, Ashkenazim can switch to Nusach Edot HaMizrach.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:7</ref>		# The [[Chida]] writes how the Sephardic Nusach is laden with more Kabbalistic secrets than the Ashkenazi one, and, according to the Arizal, has more routes to Heaven. Therefore, Ashkenazim can switch to Nusach Edot HaMizrach.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:7</ref>

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	===Kaddish Derabbanan===		===Kaddish Derabbanan===
	# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>		# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>

	==When Kaddish is Reciting during Davening==		==When Kaddish is Reciting during Davening==
	# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>		# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
	# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>		# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
	# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>		# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
	# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:		# [[File:Timeline kaddish.png\|frameless\|right]]Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
	## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.		## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
	## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.		## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
	## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.		## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
	## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>		## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Alenu also requires a Kaddish because it is a recitation of psukim. However, this Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
	## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.		## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
	## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.		## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
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	# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>		# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
	# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>		# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
			## Priorities of Those Reciting Kaddish: Someone in shiva, someone in shloshim, someone in twelve months, the last day before he stops saying kaddish, Yehrzeit. Shiva is important because it is the time that the Hashem attribute of justice is felt and a person needs more mercy and merits. Shloshim is similar but less intense than shiva. Twelve months is similar but less intense. Yehrzeit is a day when the mazel of the deceased is detrimentally affected or because it is a chance to spiritual pleasure to a parent to protect them and atone for them. On the last day before a person stops saying Kaddish the minhag is to grant him all of the Kaddishim because he is giving off saying Kaddish for a month. He does not get precedence over someone in shloshim or Yehrzeit. He only has precedence over others in their twelve months.<ref>Biur Halacha 132</ref>
	# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].		# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
	Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the		Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
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	# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>		# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
	# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>		# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
	# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>		# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

			== Differing Texts of Kaddish ==

			# Sephardim recite Kaddish with the text of ויצמח פורקניה ויקרב משיחיה after וימליך מלוכתיה, while Ashkenazim do not. Both of these texts have ancient sources.<ref>Machzor Vitri (siman 279, student of Rashi) has the text of ויצמח פורקניה ויקרב משיחיה in kaddish, while Rav Amram Goan (Siddur Rav Amram Goan, Kriyat Shema Ubirchoteha s.v. yitgadal) does not. Aruch Hashulchan 56:2 notes these different minhagim.</ref>
			# If an Ashkenazi is in a place where they hear a Kaddish with ויצמח פורקניה he may answer Amen to that line like the Sephardim do.<ref>Rav Chaim Zonenfeld (Torat Chaim p. 27 quoting Salmat Chaim 127) held that a person should answer amen to vayasmach purkaney. Torat Chaim also quotes that this is the opinion of Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 6 fnt. 14). However, the Brisker Rav (Sh"t Hashoel p. 146) did not answer amen there since the Rambam does not list an amen to that section. Rav Elyashiv (Sh"t Hashoel p. 147) wouldn't answer amen to that line during maariv between hashkivenu and shemona esrei, but would answer it between psukei dzimra and brachot kriyat shema. He added that it isn't a hefsek even in maariv.</ref> Some say that Ashkenazim should not say amen to that line while they're in the middle of Psukei Dzimra.<ref>Rivevot Efraim 1:46 quoting Rav Moshe</ref>

	== Practices of the Chazan during Kaddish ==		== Practices of the Chazan during Kaddish ==