Kaf HaChaim on Orach Chayim and parts of Yoreh De ' ah, by the Sephardi sage Yaakov Chaim Sofer ( Baghdad and Jerusalem, 1870 – 1939 ) is similar in scope, authority and approach to the Mishnah Berurah.

* Mishnah Berurah:

In the post-World War II period, the Mishnah Berurah has become authoritative.

The text most commonly studied in Ashkenazic Yeshivot is the Mishnah Berurah written by Rabbi Yisrael Meir Kagan, the Chofetz Chaim.

The Mishnah Berurah is a compilation of halachic opinions rendered after the time of the writing of the Shulchan Aruch.

* Mishnah Berurah Yomit-daily study ( 2. 5 or 5 year cycle )

Whilst the Mishnah Berurah and Rabbi Moshe Feinstein recommend wearing a woolen garment in accordance with the Shulchan Aruch's ruling, the Chazon Ish was known to wear cotton, in accordance with the ruling of the Vilna Gaon.

The Shulchan Aruch HaRav is considered authoritative by other Hasidim, and citations to this work are many times found in non-Hasidic sources such as the Mishnah Berurah used by Lithuanian Jews and the Ben Ish Chai used by Sephardic Jews.

The Mishnah Berurah wrote that only the steps forward are necessary, while the backward steps beforehand are a prevalent custom.

The Mishnah Berurah ( " Clarified Teaching ") is a work of halakha ( Jewish law ) by Rabbi Yisrael Meir Kagan ( Poland, 1838 – 1933 ), also colloquially known by the name of another of his books, Chofetz Chaim " Desirer of Life.

His Mishnah Berurah is a commentary on Orach Chayim, the first section of the Shulchan Aruch which deals with laws of prayer, synagogue, Shabbat and holidays, summarizing the opinions of the Acharonim ( post-Medieval rabbinic authorities ) on that work.

The title Mishnah Berurah is a reference to the portion in Deuteronomy where Israel is commanded to inscribe God's commandments in large clear writing on a mountainside.

The Mishnah Berurah is traditionally printed in 6 volumes alongside selected other commentaries.

The Mishnah Berurah is accompanied by additional in-depth glosses called Be ' ur Halakha, a reference section called Sha ' ar Hatziyun ( these two were also written by the Chofetz Chaim ), and additional commentaries called Be ' er Hagolah, Be ' er Heitev, and Sha ' arei Teshuvah.

" Mishnah Berurah Yomit " is a daily study programme initiated by Vaad Daas Halacha and the Chofetz Chaim Heritage Foundation.

it: Mishnah Berurah

The work is broadly considered an authoritative halachic text, and its rulings are frequently cited by later authorities such as Yisrael Meir Kagan in his Mishnah Berurah and the Ben Ish Chai of Yosef Chaim of Baghdad, as well as in many contemporary responsa by leading halachic authorities of the nineteenth and twentieth centuries.

The Mishnah Berurah modifies this ruling, adding that the Achronim established it as a requirement to wear a head covering even when traversing less than four cubits, and even when one is standing still, indoors and outside.

* Mishnah Berurah

# REDIRECT Mishnah Berurah

The Mishnah Berurah writes that one who is sitting at home must travel up to one mil.

The Mishnah Berurah ( an authoritative Ashkenazi halakhic text ) allows liquor to be substituted for wine on the grounds that it is Hamar Medina, a drink one would serve to a respected guest.

* Mishnah Berurah Yomit – daily study ( 1-or 3-year cycle )

In practical halakha the Lithuanians traditionally followed the Aruch HaShulchan, though today the " Lithuanian " yeshivas prefer the Mishnah Berurah, which is regarded as both more analytic and more accessible.

The matter is not so: For Rabbi Akiba was a great scholar of the sages of the Mishnah, and he was the assistant-warrior of the king Ben Coziba Simon bar Kokhba ...

The Mishnah has many sayings about the World to Come, for example, " Rabbi Yaakov said: This world is like a lobby before the World to Come ; prepare yourself in the lobby so that you may enter the banquet hall.

* The Mishnah, composed by Rabbi Judah the Prince, in 200 CE, as a basic outline of the state of the Oral Law in his time.

By the time of Rabbi Judah haNasi ( 200 CE ), after the destruction of Jerusalem, much of this material was edited together into the Mishnah.

However, as the persecutions of the Jews increased and the details were in danger of being forgotten, these oral laws were recorded by Rabbi Judah haNasi ( Judah the Prince ) in the Mishnah, redacted circa 200 CE.

Judah the Prince, (, Yehudah HaNasi ) or Judah I, also known as Rabbi or Rabbenu HaQadosh (, " our Master, the holy one "), was a 2nd-century CE rabbi and chief redactor and editor of the Mishnah.

Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, Rabbi Judah could not have included discussion of Hanukkah which commemorates the Jewish revolt against the Syrian-Greeks ( the Romans would not have tolerated this overt nationalism ).

This usually indicates that many sages taught so, or that Judah haNasi ( often called " Rabbi ") who redacted the Mishnah together with his academy / court ruled so.

Rabbi is credited with publishing the Mishnah, though there have been a few edits since his time ( for example, those passages that cite him or his grandson, Rabbi Yehuda Nesi ' ah ; in addition, the Mishnah at the end of Tractate Sotah refers to the period after Rabbi's death, which could not have been written by Rabbi himself ).

It was for this reason that Rabbi chose to redact the Mishnah.

One must also note that in addition to redacting the Mishnah, Rabbi and his court also ruled on which opinions should be followed, though the rulings do not always appear in the text.

David Zvi Hoffman suggests that Mishnah Rishonah actually refers to texts from earlier Sages upon which Rabbi based his Mishnah.

One theory is that the present Mishnah was based on an earlier collection by Rabbi Meir.

There are also references to the " Mishnah of Rabbi Akiva ", though this may simply mean his teachings in general.

It is possible that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, but this would make them the authors of a school curriculum rather than of a book.

Authorities are divided on whether Rabbi recorded the Mishnah in writing or established it as an oral text for memorisation.

But an alternative form, organized by subject matter instead of by biblical verse, became dominant by about the year 220 CE, when Rabbi Judah haNasi redacted the Mishnah.