Lemaan Yishmeu - Rabbi Braun

In this week’s episode, the topics discussed by Rabbi Braun include:Asking Shailos via Technology:Is it appropriate to ask shailos via text, email, or websites rather than in person or by phone, and what are the advantages and disadvantages of written communication with a rav?Hefsek in Shema Due to a Siren: If a minyan heard a missile siren in the middle of shema and had to go to a shelter, where a horrible smell prevented them from continuing to daven, and they waited longer than the time it takes to read the entire shema, must they go back to the beginning of shema?Is the delay treated as an ones caused by an unsuitable place (makom she’eino ra’uy), which requires returning to the beginning, or as an external ones (like robbers), which does not?Stopping Shemoneh Esrei for Danger:Based on the Gemara’s story of the chossid who did not interrupt his Shemoneh Esrei when addressed by a minister, why can’t a person just continue davening and not go to a shelter when a siren sounds?Is an incoming missile comparable to the case of a snake wrapped around a person’s heel (where one does not interrupt Shemoneh Esrei), or is it fundamentally different?If a person receives a warning that a siren may come soon, may they begin Shemoneh Esrei with the plan to stop and go to a shelter if the siren actually sounds?Oat Matzah for Pesach: May a person who is gluten intolerant use oat matzah for Pesach, and what concerns exist regarding oat matzahs that are treated with heat?Is oat matzah acceptable for fulfilling the mitzvah of eating matzah at the sedarim, given the preference for wheat?If a person can only eat one kezayis of matzah at the Seder, what is the proper order of the meal, and when should he eat the matzah and wash (and do they recite the bracha for netilas yadayim)?Kashering With an Induction Stove: May one use water heated on an induction stove to kasher utensils, or must the water specifically be heated by fire?If an item became treif or chametz’dig through an induction stove, may it be kashered using water heated on an induction stove?Saying “Baruch” and Continuing to Eat: If a guest at someone’s meal began bentching and said just the first word, “Baruch,” but the host wants to serve more food, may he continue eating, or has his meal ended?Does saying the word “Baruch” constitute a hesech hadaas from eating even when relying on the host’s table?A chag kasher v’samei’ach to all our listeners!

In this week’s episode, the topics discussed by Rabbi Braun include:Netilas Yadayim for Wet Foods: When eating wet foods dipped in one of the seven liquids, does eating with a fork or spoon exempt you from washing, and how do we define what is “normally” eaten with utensils vs. by hand (e.g., chicken)?​If a cooked potato is usually eaten with a spoon or fork, do you still have to wash when you dip and eat it with your hands (e.g., karpas at the seder)?​Drops of Impure Water in the K’vort: If water touched by unwashed (or impure) hands drips back into the k’vort, must the k’vort be completely emptied and even dried before refilling it for washing, as inferred from the Alter Rebbe?Mechiras Chometz and Areiv Kablan: Is there a hiddur not to buy chometz after Pesach from stores whose mechiras chometz was arranged without an areiv kablan (guarantor), given the Alter Rebbe’s strong emphasis on this method?Nusach: “Zu” vs. “Zoi” in Haggadah and Under Chupah: In the Haggadah text, is it more correct to say “matza zoi” with a cholam or “matza zu” with a shuruk? What is the preferred vocalization according to instances in Tanach, Chazal manuscripts, and the tradition of the Alter Rebbe’s Siddur and Haggadah?Under the chuppah, when saying “harei at mekudeshes li b’tabba’as zoi / zu,” which form is most accurate, and are they both valid after the fact?​Bracha Acharona While Continuing to Eat or Drink Something Else: May one recite a bracha acharona on one item (e.g., fish) while planning to continue eating or drinking other items (e.g., tea) that share the same after‑bracha, relying on specific kavana to limit the bracha only to the first item?Ratio of Drinking vs. Eating on Purim: Is the directive to “drink more than eat” on Purim considered an authentic teaching of the Arizal, and if so, how is it practically interpreted today?

In this week’s episode, the topics discussed by Rabbi Braun include: Tefillin – Kavana and Mivtza Tefillin: Is the detailed kavana printed in the siddur before putting on tefillin truly essential to fulfilling the mitzvah?​If proper kavana is required, how can we justify doing mivtza tefillin with people who are not instructed to have that kavana in mind?​Tzaar Baalei Chaim – Fish and Other Creatures:  When catching fish that continue to gasp for some minutes, is there a halachic obligation to kill the fish immediately to avoid tzaar baalei chaim?​Is there any difference, in this regard, between fish and other animals or insects killed in the home (e.g., roaches, mice)?​Daily Learning – Chitas, Rambam, and Fixed Shiurim:  Can a person fulfill the daily Chitas shiur by learning it the night before, or must it be done only on the “day” itself?​ And is Rambam any different in this regard?​For other fixed daily shiurim (Gemara, Chassidus, etc.), does learning it the previous night count, or is the “make-up” option only the following night after missing the day?​Greeting Women – She’eilas Shalom Be’isha:  In light of the prohibition of being sho’el bishlom isha, may a man say “how are you” or similar greetings to a woman in contemporary normal interaction?​How does this halacha apply practically when a bochur meets with a woman on a date for shidduch purposes?​Brachos – Chashivus, Shalem vs. Prusa:  According to the Rashba (quoted by the Rama), a bracha on a less chashuv (e.g., less preferred) fruit does not exempt a more chashuv one unless one specifically intended for the bracha to cover it. Would this also apply to sliced vs. whole fruit (prusa vs. shalem)?​Does the Rashba’s rule extend to cases like pasta versus cake (where cake has greater halachic chashivus in that it has potential to become the basis of a meal)?​To what extent is the Rashba’s stringency actually followed in common practice today?​Aveilus – Parents Being Mochel Simchas: Can a parent, in their lifetime or in a tzava’ah, be mochel the aveilus practices during the first twelve months so that their children may attend simchas such as weddings?​Is there a halachic basis to distinguish between being mochel all aveilus versus being mochel only specific aspects (e.g., allowing attendance at chassunas)?​Tzedakah Collectors During Davening:  If tzedakah collectors approach me during davening and make it difficult to concentrate, do I have an obligation to give them something?Does the prohibition against turning away a collector empty-handed apply when he is collecting on behalf of an institution? 

In this week’s episode, the topics discussed by Rabbi Braun include:AI & Automation on Shabbos: May one program an AI coding agent before Shabbos to build or maintain systems (fix bugs, run a production line, etc.) while it continues working on Shabbos?​Does the concern of avsha milsa (“noise-making”) apply to automated processes on Shabbos, and how is “noise” defined — is it the physical sound, or public awareness that work is being done?Is there reason to enact new restrictions on automated systems (answering machines, automated factories) because they may erode the spirit and kedusha of Shabbos?​Shabbos Clocks: Are Shabbos clocks for lights and other appliances fundamentally permitted, and are there limits to what may be automated?​When to Say “Shir Hamaalos”: On which days or situations should one say “Al Naharos Bavel” versus “Shir Hamaalos” before bentching according to Chabad minhag, especially given conflicting stories and rumors about the Rebbeim’s practice?​“Ad D’lo Yada” on Motzaei Purim: When the Rebbe instructed one person at the Purim farbrengen to reach a state of ad d’lo yada and motzi everyone else, how was this still applicable after bentching and Maariv, when Purim was technically over?​Is the requirement of “ad d’lo yoda” measured by an amount of drinking or by reaching a certain state (with a practical nafka mina)?​Mourning Practices for Non-Immediate Relatives: Do relatives (beyond the formal aveilim) have to observe any signs of mourning during the shivah?​ And which restrictions (music, dancing, bathing, haircuts, fresh clothing) remain binding for them nowadays?​Is this extended mourning limited to being in the presence of the actual aveilim or even in another place?​Wine in the Kiddush Saucer: Is there any halachic or kabbalistic basis for avoiding drinking the wine that overflows into the saucer under a kos shel bracha?​Does the concern about drinking directly from a bowl extend to wine that was in the bowl but is then poured back into a cup?​Tevilas Keilim for Storing the Rebbe’s Kos Shel Bracha: If someone stores special wine (such as kos shel bracha from the Rebbe) in a glass bottle only as a segulah and not for drinking, must that bottle be toiveled?​Theoretically, if the wine of kos shel Eliyahu were disposed of and never used, would that becher require tevilah?​Signs in Shul Against Talking: May a sign‑maker produce signs for shul that read “You’re allowed to talk in shul, but only with Hashem,” using a somewhat humorous and sarcastic tone, or is such language not in line with the Torah approach?​

In this week’s episode, the topics discussed by Rabbi Braun include:Krias Shema on Mivtzoim: When saying Krias Shema with people who do not understand Hebrew, is there a requirement that they understand the meaning or basic content of Shema?​During mivtza tefillin, what is the halachic value of having a person say Shema after the zman?​What types of mistakes in the reading of Shema necessitate repeating from the beginning of the passuk?​ And is there room for leniency for a person with OCD?​A Grandfather’s Request: Grandchildren whose grandfather requested they never return to Poland: are they halachically obligated to keep this request as part of kibbud av and avi avihem?​Is there any way for them to visit without being considered as violating his will, and still be framed as respecting his intent?​Dealing With Multiple Sifrei Torah: When two Sifrei Torah are taken out, until what stage of gelilah of the first Sefer is it prohibited to begin undressing the second Sefer?​How does the prohibition of opening the second Sefer Torah until after gelilah of the first Sefer relate to the rule of not beginning the haftorah until the completion of gelilah?​Shliach Tzibur With Past Aveiros: May someone who previously committed serious aveiros and later did teshuvah serve as a shliach tzibur?​What about someone who was a tinok shenishbah, and not properly educated, serving as a shliach tzibur?​Changing Location While Eating – Follow-Up: If someone makes a shehakol in one room and then moves to another room or to the yard, when does he need to make a new bracha, and when does intent from the outset help?​When in doubt whether a new bracha is required after changing locations, can one deliberately make a bracha acharona first and then a new bracha rishona, or is this considered an unnecessary bracha?​Is it effective to make a once-a-year stipulation that all one’s brachos are made with the intent to possibly move locations?​Yehareg Ve’al Ya’avor and “Me’achorei Hageder”: In the Rambam’s case, where doctors say a man’s only cure is to interact with a woman in forbidden circumstances, what exactly is meant by the expression “me’achorei hageder” for which he must rather give up his life?​

In this week’s episode, the topics discussed by Rabbi Braun include: Bris and baby naming: If a bris needed to be done by a frum mohel surgeon in a hospital, is it better to name the baby immediately with just the parents present, or to delay a few hours in order to name him at home with a minyan and a cup of wine?​How closely must the bracha of “asher kideish yedid” be to the actual bris?​Brachos for parents after birth:What are the guidelines for the brachos made by the parents following the birth of a child?And is this in fact the proper minhag despite rumored reports that this isn’t practiced among chassidim?​Shehecheyanu on new fruits:When eating a new seasonal fruit, which bracha should be recited first: Shehechiyanu or ha’eitz, according to Chabad minhag?​Is there any evidence from the Rebbe to reverse the order?​Women and birkas hagomel: Should a woman who has given birth recite hagomel after recovery?​Answering devarim shebikdusha during pesukei d’zimra:During pesukei d’zimra, which devarim she’bikdusha should one answer, and which instances of amein during kaddish are included in the allowance?​Removing snow on Shabbos:May one shovel snow on Shabbos in an enclosed area (where carrying is permitted) when there’s a concern for people getting hurt?​Is fresh snow considered muktzah?​Is spreading salt on ice and snow permissible on Shabbos?​What can be done about snow in areas where carrying isn’t allowed?Adding a name for a choleh:Under what conditions is a name added for a dangerously ill person?​Does the added name become the person’s permanent name for all halachic purposes, and what factors can affect this?​Bracha of al mitzvas tzizis on a tallis gadol: If one mistakenly recites the bracha of al mitzvas tzitzis on a tallis gadol, is the bracha valid b’dieved, or must it be repeated?​What changes to the nusach constitute being “meshaneh matbei’a shetav’u chachamim”?Switching rooms while eating cake and coffee:If someone makes a mezonos on cake and a shehakol on coffee, and then leaves the room and returns, does the requirement to come back for al hamichya on the cake keep the original shehakol in force also for the coffee?​How does this compare to the case of a bread meal, where the ha’eitz made on fruit eaten in the meal remains in force even if one left and returned?​

In this week’s episode #2, the topics discussed by Rabbi Braun include: Changing place while eating:Changing location in the middle of eating or drinking: when is a new bracha rishona required?​Does one’s intention during the original bracha rishona to go to another room in the middle (even without intending to eat there) prevent the need for a new beracha?​Non‑Jews and mitzvos:May a non‑Jew perform mitzvos (e.g., shaking lulav) to receive reward, and for which types of mitzvos is this discouraged or restricted?​Is the leniency of “not preventing him” limited to a ger toshav or someone accepting sheva mitzvos, rather than any non‑Jew?May we actively assist or facilitate a non‑Jew in doing mitzvos, or must we only refrain from stopping him?​Prospective converts:May a ger-in-process put on tefillin in order to learn how to do the mitzva?​To what extent do the restrictions on teaching Torah or allowing mitzva performance to non‑Jews apply to someone clearly on the path to conversion?Is there a concern that allowing a non‑Jew (or prospective ger) to put on tefillin or similar mitzvos may lead to confusion about his Jewish status (e.g., intermarriage concerns)?​Shortcuts through shul:Does the prohibition of using a shul as a shortcut apply when passing through one room of the shul only to reach an adjacent room of shul (when there’s an alternate, less direct route to the second room)?​What about walking across the bimah to get to the other side?​Eating from broken dishes:Is there any real halachic basis for avoiding eating from broken dishes because of forgetting one’s learning, and if so, what type of break is included?Would such a concern apply equally to women?​Hearing krias haTorah:To what extent must one hear all of krias haTorah to be yotzei their obligation?​When may someone who partially heard the leining join or count for a second minyan’s krias haTorah, and how many full listeners are required?​Determining the time of passing:In a case of cardiac arrest where attempts at resuscitation continue into the night, which calendar day is halachically considered the person’s time of passing?​Hiddurim beyond one’s level:Is there a source for the minhag of reading shema from a mezuza while wearing Rabbeinu Tam’s tefillin? And is it advisable to adopt such a minhag?

Episode #01: Is there a halachic problem when the lines of a mezuza (and by extension tefillin and sefer Torah) are not exactly parallel, gradually becoming wider or narrower, and how many such lines constitute an issue?May one rely on correcting such non-parallel lines (e.g., by stretching or shrinking letters) without creating a problem of shelo kesidran?How should one deal with the halacha of not giving food to someone who will not make a Bracha when this concerns non-frum siblings or guests, and what are acceptable solutions?Is it appropriate to use a large amount of water for Netilas Yadayim (washing “b’shefa”), or is this considered excess, gaavah, or bal tashchis in contemporary circumstances?When walking on Shabbos in the street, is there any prohibition in causing a car (even driven by a Jew) to stop or slow down because of your presence?If money was left in a coat pocket going into Shabbos, does the coat become a basis l’davar ha’asur and muktza, and does it depend on the type of pocket (shirt‑style vs. sewn-on pocket)?When a person makes a Bracha on a Mitzvah to be motzi others (e.g., kiddush, Chanukah candles, leishev baSukkah) and then speaks before doing the act, are the listeners still yotzei the Bracha?In Chutz La’aretz, if one forgot to separate challah before Shabbos and leaves over bread for hafrashas challah after Shabbos, what is the correct way to leave that portion, and what if one mistakenly designated an entire loaf as challah?When separating challah after Shabbos from bread that was eaten on Shabbos without prior hafrashas challah (in Chutz La’aretz), does one recite a bracha at that time?