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- Bemare Habazak - Rabbis Questions
Answer: The gemara (Menachot 36a) states that one makes one beracha on tefillin but makes two if he talks between putting on the shel yad and shel rosh. One approach in Rishonim, accepted by Sephardim (see Shulchan Aruch, Orach Chayim 25:6) is that these numbers are total berachot for the two tefillin. One normally recites only l’haniach before fastening the shel yad. If he talks, al mitzvat tefillin is added for the shel rosh. The opinion that Ashkenazim accept (see Rama ad loc.) is that one always recites al mitzvat on the shel rosh. One who spoke also repeats l’haniach before the shel rosh.
Bemare Habazak - Rabbis Questions (654)
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576 - Baruch Shem … at the Wrong Time
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The Mishna Berura (25:21) cautions not to recite bskmlv before securing the shel rosh in its proper position and says that reciting it early creates a beracha l’vatala, requiring repeating the beracha. As he treats bskmlv at the wrong time as a hefsek even b’di’eved, it follows that you, as an Ashkenazi, should have made the two berachot before putting on the shel rosh.
A few things trouble me about this Mishna Berura’s contention (Rav Y.S. Klein (not famous) also raised these issues.) 1. If the early bskmlv is like talking, both berachot should be repeated, yet his language implies that only al mitzvat tefillin is repeated! If he means only one beracha, why, and what would it mean for our case? 2. The Mishna Berura’s source (Pri Megadim, EA 25:10) says that early bskmlv is a hefsek, but he does not say whether one must repeat the beracha. The Shulchan Aruch (OC 167:6) says that although one should not say anything between Hamotzi and eating the bread, if it was related to improving the meal, the beracha need not be repeated. One would think that bskmlv said a little early is related enough to not disqualify!
There are other reasons why a mistimed bskmlv might not disqualify. The reason for bskmlv after al mitzvat tefillin is the possibility that it is l’vatala (see Magen Avraham 25:10). This is based on the Yerushalmi (Berachot 6:1, accepted by Shulchan Aruch, OC 206:6) that the affront of desecrating Hashem’s Name with a beracha l’vatala is mitigated by using the beracha as a prompt for bskmlv. This makes it similar to saying baruch hu u’varuch shmo (= bhuvsh; see Shulchan Aruch, OC 124:5) after hearing His Name in a beracha. There is a machloket (see Mishna Berura 124:21) whether the beracha of one who says bhuvsh when he should not have is disqualified. Ma’aseh Rokeiach (Berachot 1:11) assumes that even if the one making the beracha inserts bhuvsh into his beracha, it is not l’vatala. It makes sense that a misplaced bskmlv would be subject to the same machloket.
There is logic that reciting something one thought was appropriate for the beracha but was mistaken (like here) is not a hefsek b’di’eved. It even seems to have a clear source – if one recites on whiskey, "… melech ha’olam borei pri hagafen shehakol n’hiya b’dvaro," the mistaken words are not a hefsek b’di’eved (Shulchan Aruch, OC 209:2). Rav Preil (Rav of Elizabeth; Hamaor, vol. I, 12) says it is because the mistaken part was said with the intention of it being right (see Shemirat Shabbat K’hilchata 47:(218)). Rav Kook (Orach Mishpat 127) argued, saying it is because he "erased" the mistaken words.
In summary, I am torn between "pulls" – 1. Follow the Mishna Berura’s apparent opinion to make two berachot on the shel rosh. 2. Consider the Shulchan Aruch’s ruling (to which the Rama is sensitive) that after talking, one makes one beracha plus our suggestion that bskmlv is better than talking and apply safek berachot l’hakel.
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
