The Mishnah Berurah of Rabbi Yisroel Meir ha-Kohen, ( the " Chofetz Chaim ", Poland, 1838 – 1933 ) is a commentary on the " Orach Chayim " section of the Shulchan Aruch, discussing the application of each Halakha in light of all subsequent Acharonic decisions.

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 Mishnah also quotes the Torah for principles not associated with law, but just as practical advice, even at times for humor or as guidance for understanding historical debates.

The only quotes still extant from this literature are found as quotes within the Mishnah and Tosefta.

The author quotes the Mishnah, the two Talmuds, the Tosefta, the Sifra, Targums Onkelos and Jonathan, the Septuagint, the works of Saadia Gaon, the Sifre Refu ' ah, and other anonymous sources.

The Talmud was a compilation of both the Mishnah and the Gemara, rabbinic commentaries redacted over the next three centuries.

According to the Mishnah, it marks the day from which fruit tithes are counted each year, and marks the timepoint from which the Biblical prohibition on eating the first three years of fruit and the requirement to bring the fourth year fruit to the Temple in Jerusalem were counted.

The Mishnah ( c. 200 ) lists belief in the resurrection of the dead as one of three essential beliefs necessary for a Jew to participate in it:

Rabbinic commentaries on the Mishnah over the next three centuries were redacted as the Gemara, which, coupled with the Mishnah, comprise the Talmud.

In the three centuries following the redaction of the Mishnah, rabbis throughout Palestine and Babylonia analyzed, debated, and discussed that work.

Traditionally, a man obtains one of three levels of Semicha ( rabbinic ordination ) after the completion of an arduous learning program in Torah, Tanakh ( Hebrew Bible ), Mishnah and Talmud, Midrash, Jewish ethics and lore, the codes of Jewish law and responsa, theology and philosophy.

Only one chapter of the Mishnah deals with theological issues ; it asserts that three kinds of people will have no share in " the world to come :" those who deny the resurrection of the dead, those who deny the divinity of the Torah, and Epicureans ( who deny divine supervision of human affairs ).

According to the Mishnah and Talmud, the Men of the Great Assembly instituted the requirement that Jews both in Judea and in the diaspora pray three times a day ( morning, afternoon and evening ), and include in their prayers a recitation of these passages in the morning (" Shacharit ") and evening (" Ma ' ariv ") prayers.

Likewise, every beth din (" rabbinical court ") was attended by a number of pupils up to three times the size of the court ( Mishnah, tractate Sanhedrin ).

Classical semikhah was granted by a court of three judges ( Mishnah Sanhedrin 2a ), and it later required the participation of at least one who had attained this status, himself.

Of the six orders of the Mishnah, the fifth, Ḳodashim, is missing entirely from the Palestinian Talmud, while the sixth, Ṭohorot, contains only the first three chapters of the treatise Niddah ( iv.

There were three types of courts ( Mishnah, tractate Sanhedrin 1: 1-4 and 1: 6 ):

Among the developments in Judaism that are attributed to them are the fixing of the Jewish Biblical canon, including the books of Ezekiel, Daniel, Esther, and the Twelve Minor Prophets ; the introduction of the triple classification of the oral law, dividing the study of the Mishnah ( in the larger sense ) into the three branches of midrash, halakot, and aggadot ; the introduction of the Feast of Purim ; and the institution of the prayer known as the " Shemoneh ' Esreh " as well as the synagogal prayers, rituals, and benedictions.

# They introduced the triple classification of the oral law, dividing the study of the Mishnah ( in the larger sense ) into the three branches of midrash, halakot, and aggadot, although this view, which is anonymous, conflicted with that of R. Jonah, an amora of the fourth century, who declared that the founder of this threefold division of traditional science ( see Jew.

There is, finally, a passage of three clauses, which the Mishnah ( Ab.

( Mishnah Nega ' im 14: 3 ) On the eighth day, the metzorah brings three animal sacrifices to the Temple in Jerusalem: a sin offering of a female lamb and a guilt offering and a burnt offering, both of male lambs ( Leviticus 14: 10 ).

Between 1614 and 1617, R ' Heller published a Mishnah commentary, Tosafot Yom Tov, in three volumes.

In the Mishnah the word is interpreted as being the acrostic of three words — שע " combing ", טוה " spinning ", נז " twisting ".