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	Weekly Hilchos Shabbos Series
		The Mishna Berura [2] explains that the halacha is referring to dust absorbed into the garment and not to dust lying on top of the garment.
		The Mishna Berura [6] adds that it is prohibited to wind the clock on Shabbos and one may not ask a gentile to wind it either.
		The Mishna Berura [10] cites the poskim saying that this only applies when the gentile is being paid for working, in which case it is considered as if it is being done for the gentile’s own benefit — to receive his pay.
	www.shemayisrael.co.il /parsha/ostroff/archives/shabbos3_23.htm (1126 words)

	Weekly Hilchos Shabbos Series
		The Mishna says that were one to write with say fruit juice on a durable surface or with ink on a non-durable surface, one would be absolved of an issur d’oraisso.
		The Mishna Berura [7] however quotes the Nodah Biyhuda [8] who argues and is lenient.
		The Mishna Berura [9] adds that the entire debate revolves around letters formed on cake or cookies, such as icing, but when the writing is of the same substance as the cookie, i.e.
	www.shemayisrael.co.il /parsha/ostroff/archives/shabbos3_7.htm (1156 words)

	Mail-Jewish Volume 37 Number 57
		The Mishna Berura's remark on the availability of wine, and also that of the Rema, is based on that definition.
		Yet the Mishna Berura just a little later, after the quoted remark, seems to contradict himself by then allowing whiskey to be defined as s hamar medina, since the greatest poskim (such as the Maharshal) were known to have used whiskey for kiddush in the morning EVEN though they had wine in the house.
		The Mishna Berura states that the rationale for this is the high cost of wine, even though he himself had previously written that high cost is no reason to define something else as hamar medina.
	www.ottmall.com /mj_ht_arch/v37/mj_v37i57.html (2048 words)

	Yeshivat Har Etzion - Rav Daniel Wolf
		The Mishna Berura himself is inclined to reject the Peri Megadim's approach, but still views it as a legitimate opinion.
		The Mishna Berura's tolerance of the Peri Megadim's approach seems to me to be difficult for several reasons: If we accept the Peri Megadim's premise (that shelled rice is incomplete and therefore merits a "borei minei mezonot") the comparison to wheat is once again problematic.
		However, it seems more sensible to follow the Mishna Berura and make "borei peri ha-adama." Although his opinion goes against popular practice, on this issue his logic is more compelling and in general he is a more widely accepted halakhic authority.
	www.haretzion.org /wolf.htm (1272 words)

	Highbeam Encyclopedia - Search Results for Mishna
		Mishna Berura Yomi Daily Lesson On Mishna Berura Orated by Rabbi Eli J. Mansour
		Mishna, in Judaism, codified collection of Oral Lawâ”legal interpretations of portions of the biblical books of Exodus, Leviticus, Numbers, and Deuteronomy and other legal material.
		Sanhedrin, ancient Jewish legal and religious institution in Jerusalem that appears to have exercised the functions of a court between c.63 BC and c.AD 68.
	www.encyclopedia.com /SearchResults.aspx?Q=Mishna&StartAt=1 (583 words)

	Avodah V2 #78
		Is it the words of the Mishna Berura or is it the Mishna Berura combined with the Baer Halacha and the Shaarei Tziyun and your knowledge of common practice.
		The alternative is that the Mishna Berura is a halacha sefer in the same sense as the Aruch HaShulchan and the Igros Moshe.
		Is it the > words of the Mishna Berura or is it the Mishna Berura combined with the > Baer Halacha and the Shaarei Tziyun and your knowledge of common YGB Yosef Gavriel Bechhofer Cong.
	www.aishdas.org /avodah/vol02/v02n078.shtml (2536 words)

	Mail-Jewish Volume 37 Number 76
		On the one hand, the Mishna Berura > quotes the Sha`arei Teshuva, which quotes the Birkei Yosef to the effect > that one may not make havdala on milk.
		Thus the Mishneh Berura states concerning milk and oil: "sh'ain r'gilin lishtoto lamashke" = "that this is not usually drank as a drink" (M.B.9 on 296:2).
		The Mishna Brura, Shaarei Teshuva and Birkei Yosef make a statement of law (milk is not chamar medina) Yet David Ziants suggests that these are only the law within their place/time > I would like to understand this.
	www.ottmall.com /mj_ht_arch/v37/mj_v37i76.html (1952 words)

	Eating Before Shofar Blowing
		The Mishna that appears on Sukkah 38a records the Halacha that if one began to eat on Sukkot before performing the Mitzva of Lulav, he must interrupt his meal and take the Lulav.
		The Magen Avraham (O.C.692:7) and the Mishna Berura (692:15) both understand the Tosefta to be speaking about the obligation to interrupt eating if he has yet to hear Tekiat Shofar.
		The Mishna Berura writes both in the context of the prohibition to eat before taking the Lulav (652:7) and reading the Megila (692:16) that in case of great need one may snack before performing these Mitzvot.
	www.koltorah.org /ravj/eatingbeforeshofar.htm (1308 words)

	Rosh Hashanah on Virtual Jerusalem
		In the first part of the mishna (reisha), we are told that one need not interrupt his haircut in order to pray and in the second part (seifa), we are told the exact same halakha.
		The Ba'al Ha-maor interprets the mishna in a novel way and differentiates between a scenario when there is enough time to both complete what one is doing and fulfill the upcoming mitzva, and a case where one must choose between one or the other.
		The Mishna Berura cites the Chayyei Adam who claims that it is forbidden only to eat a MEAL before shaking the lulav.
	www.virtualjerusalem.com /jewish_holidays/rosh/art4.htm (1809 words)

	Amazon.com: "Mishna Sotah": Key Phrase page (Site not responding. Last check: 2007-10-13)
		The teaching of Greek was apparently proscribed during the 115-17 CE revolt (Mishna Sotah IX 14); the singing of Greek songs was offensive (Hagigah 15b);...
		Mishna, Sotah 8:3: The man sells his daughter; the woman does not sell her daughter.
		The Mishna (Sotah 3:4) states, "A woman prefers little food and sexual indulgence to much food and continence."...
	www.amazon.com /phrase/Mishna-Sotah (507 words)

	Moving Prohibited Objects on the Sabbath
		The Mishna Berura (308:12) writes that one should use the hammer only if he does not have a permitted tool, like nutcracker.
		He writes that the Mishna Berura maintains that once a person desires (Yaish Lo K'paida Laishaiv Davka B'safsal Zu) to use a specific space, then, that space is defined as “need”, L'zorech Mikomo, regardless of the availability of other seats.
		He extrapolates this from the Mishna Berura (ibid.), who writes that one could use a Mukza hammer if he does not have (Sheain Lo) a nutcracker; the Mishna Berura does not write that he can not attain (Sheain Yachol L'hasig) a nutcracker.
	www.mesora.org /Myers/ProhibitedObjects.htm (620 words)

	Staying up all night (Site not responding. Last check: 2007-10-13)
		The Mishna Berura points out that there are those who hold that a daytime garment is obligated to have tzitzit on it even at night, and thus there may be reason to say that there is no break in the performance of the mitzva and no new blessing is needed.
		Ramo disagrees, claiming that the blessings are not personal, but rather refer to Hashem's abilities on a broad scale, and even if an individual has not been affected by one of the things mentioned in the blessings, it is still appropriate to bless Hashem for the fact that He does such things in His world.
		The Mishna Berura continues and notes that when one is awake all night, there is a debate as to whether he has to say birchot ha-Torah again in the morning.
	chaburas.org /allnite.html (1221 words)

	Mishna Berura by Rabbi Eli Mansour
		No. The Mishna Berura (12:2) writes that when the Tzitzit tear but remain valid for use, they are valid only Be'di'avad after the fact but one may not initially tie such Tzitzit on a garment.
		The Mishna Berura (12:7) writes that if one tied the torn piece to the remaining part of the string before the Tzitzit were tied onto the garment, then the Tzitzit are valid even if less than four centimeters of the string remained when it snapped.
		The Mishna Berura also writes (12:11) that one may recite a Beracha over Tzitzit that are valid only according to the first view, but not the second view.
	www.mishnaberura.com /?ChelekID=1&SeifID=93 (896 words)

	Daf Yomi
		A Mishna in Tractate Sotah (32a) deals with several mitzvos of the Torah that are fulfilled through speech, not only in Hebrew, leshon hakodesh, but also in any language.
		In most editions of the Mishna Berura, however, there is a note at the bottom of the page mentioning that this stringency seems to be contradicted by one of the laws of Hilchos Megilla.
		According to the Mishna Berura, it seems that a person is not allowed to recite the Shema in a language other than leshon hakodesh if he is staying in a place where only isolated individuals know the local language.
	www.jewishpress.com /page.do/17423/Daf_Yomihtml (839 words)

	Bishul 2
		The Shach (Yoreh Deah 105:8) writes, "I am unable to decide which opinion is the correct one." Accordingly, it is not surprising to find that the Mishna Berura (318:45,65, and 118) and Aruch Hashulchan (Y.D. 94:32 and 105:20) rule that one should be concerned with the stringent view of the Maharshal.
		Although the aforementioned Mishna permits placing spices in a Kli Sheni containing hot water, the Mishna that appears on Shabbat 145b indicates that one may not place uncooked salted fish in a Kli Sheni filled with hot water.
		The Mishna Berura (318:42), citing the Magen Avraham, writes that the stringent practice applies to all items in accordance with the view of the Sefer Yereim.
	www.koltorah.org /ravj/bishul2.htm (1499 words)

	Questions & Answers Nov. 2005
		The Mishna Berura (606:1) writes that this limitation also applies to one who violated Onaat Devarim, verbal abuse and insult.
		The Mishna Berura (40:4) writes that this restriction applies to Sefarim as well; the Sefarim must be in a Kli Btoch Kli if they are in a room during Tashmish Hamita.
		The Mishna Berura (40:5, Biur Halacha 40:2 “Assur”) brings down a Machloket Poskim whether one needs a Kli Btoch Kli or simply one covering when bringing a Saifer into the bathroom.
	www.mesora.org /Myers/QuestionsAnswersNov.htm (860 words)

	posek (Site not responding. Last check: 2007-10-13)
		This issue is discussed in the Shulchan Oruch, Orach Chaim 227:1 and the Mishna Berura there (5), as well in the Kitzur Shulchan Oruch 60:2.
		Both Berachos are effective on thunder and lightning, so the Mishna Berura states that although the preferred Beracha in this case is "Oseh Maaseh Beraishis," if you made a "Shekocho U'Gevurosos Molay Olam" you have fulfilled your obligation to make a Beracha.
		It seems clear from the Mishna Berura and the Kitzur that, according to Halacha, they can and should be made one at a time, and there is no need to wait for both of them.
	www.jemsem.org /posek/5763-tammuz.html (227 words)

	Mishna Berura Term Papers, Essay Research Paper Help, Essays on Mishna Berura
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	www.essaytown.com /topics/mishna_berura_essays_papers.html (803 words)

	[No title] (Site not responding. Last check: 2007-10-13)
		However, the Mishna Berura8 seems to make no distinction between the blessings and in both cases rules that if there was any contact no blessing is recited.
		There are two situations where even the Mishna Berura would agree one should recite these blessings.When one’s wife gives birth to a boy the blessing of Hatov Vihmaitiv is recited[see O.H. 223-1] On the birth of a girl this blessing is not recited [See Shar Hatziyon 223-3 ].
		However the Mishna Berura rules that when one sees his daughter for the first time the blessing of Shechiyanu is recited.
	www.cckollel.org /html/parsha/bereishis/wordformat/Vayigash_5764.doc (1576 words)

	[No title]
		2) If one arrives at kedusha: though the Mishna Berura does not discuss this, it appears that one should indeed say the proper responses (even though they are verses - "kadosh," "barukh," and possibly even "yimlokh") as in the previous case.
		(Incidentally, the Mishna Berura points out that it is, nevertheless, permissible to fulfill other mitzvot before birkot ha-Torah even according to the Gra, despite the fact that one doubtless is thinking about the nature of the halakha which he is fulfilling.) B.
		One could posit that the Mishna Berura chose to be stringent in all aspects of this question.
	www.vbm-torah.org /archive/mb/23miberu.doc (1646 words)

	Tradition: A Journal of Orthodox Jewish Thought
		According to the Mishna Berura, that which law (as opposed to custom) requires to be covered does not lose its erva status even if all women uncover it, whether or not hirhur is present.
		The Mishna Berura on this section of Orah Hayyim was published in 1892, and the parallel Arukh ha-Shulhan appeared in 1903.
		Often he disagrees without mentioning the Mishna Berura by name; see AHâs 55:20 which is clearly a response to MB 55:52; AH 370:13 which responds to MB 370:27; and such is the case here as well.
	traditiononline.org /news/article.cfm?id=100680 (16748 words)

	Parashat Naso 5765 - Ask the Rabbi - Hemdat Yamim - Eretz Hemdah
		The Mishna Berura (46:24) rules that one should hear these berachot from one who slept.
		Due to this doubt, the Mishna Berura (47:28) rules that one who was up all night does not make bht at daybreak, but hears them from someone who slept.
		One should be yotze with the beracha on his or another’s talit (Mishna Berura 8:42).
	www.eretzhemdah.org /hemdatyamim/5765/naso65/askrabbi.htm (689 words)

	[No title]
		Mishna berura: but we rely oin the eruv to carry?!
		Chazon ish usually does not cite pri megadim, but here mishna berura cites it, so has to deal with it.
		second it because mishna brura cites pri megadim then peah is dirabanan, and only hem amru vehem amru.
	www.yucs.org /~waxman/eruvin1.txt (1265 words)

	Thoughts Upon Stepping Up to the Tora
		The Mishna in Tractate Megilla (4:2) definitively states that only five Aliyot are to be given out on Yom Tov, which would appear to include the day of Simchat Tora.
		Chafetz Chayim, in his commentary Mishna Berura #12, gives two reasons for this practice: 1) Kavod HaTora (the honor of the Tora), and 2) so that everyone can participate in the rejoicing of the Tora.
		Mishna Berura #13 then makes reference to the beautiful practice of “Kol HaNa’arim” where even the children of the community, who are below the age of Bar/Bat Mitzva, are collectively called to the Tora as well.
	www.kmsynagogue.org /SimchatTora.html (1032 words)

	misnhna berurah
		A "Braitha" is a saying by one of the sages of the Mishnaic age, which was not included in Rabbi Yehudah's Mishna for any of several reasons.
		And they also chose the mishna of "Eyzehu Mkoman" and placed it after the portion of the daily sacrifice because it is written "And in every place is offered up and presented to my name [incense and sacrifices]." (Malachi 1:11) And is it indeed true that in EVERY place they offer up and present them?
		He explains that this was given to us in the very words taught by Moses from 'Heaven's mouth', and that this word was used because at that time (when there was a Tabernacle but no Temple) no other description was accurate.
	www.kosherlive.com /mishnab.asp?ID=36 (613 words)

	crock pot follow-up
		From the Mishna Berura (258:2) it seems clear that the M.B. holds that even if just the pot cover is exposed (i.e., there is nothing generating heat on top of the pot cover) there is no issur of hatmana.
		The Mishna Berura understands the Taz to mean that one cannot completely submerge a bottle of cold water in hot water in order to warm it up.
		Interestingly, the Mishna Berura makes no reference to electricity even though it was already in use.
	www.shivteiyeshurun.org /DisplayQuestion.asp?ID=24 (1770 words)

	mb1
		We will be covering four pages of Mishna Berura per week, beginning this week with pages 7-10 (which include Siman 1, the first chapter).
		Before commencing study of Mishna Berura, we recommend that you read the introduction to the Mishna Berura, especially from the section beginning "u-sekhar talmud Torah hu gadol me'od me'od" - "and the reward for Torah study is very great," until the end.
		At some point, it is also worth reading the introduction of the Tur; the introduction of the Beit Yosef, excluding the section which begins "Shut le-haGaon Mahari Karo;" the introduction of the Darkhei Moshe; and finally, the introduction of the Yam Shel Shlomo (the Maharshal) to masekhet Chullin.
	www.vbm-torah.org /archive/mb1.htm (1310 words)

	Exercising Good Taste
		In this case, the Mishna mentions that rather than bringing the four species to the Temple on Friday, they were brought to the synagogue and left there for use the next day.
		It would appear that the riot on the Temple Mount described in Sukka 4:4 was the result of the volume of people involved, preventing a civil distribution of sets of species, something that could be done when dealing with a smaller group of individuals such as would gather in a synagogue.
		Mishna Berura provides a different explanation for why some do not think that one should make a blessing on smelling the Etrog—see the reference above in the body of the text.
	www.kmsynagogue.org /Sukkot2.html (1544 words)

	Q & A: Etrog Jelly
		The opposing view maintains that it is prohibited nevertheless, and the Mishna Berura explains that opinion with the argument that the very fact it was prohibited on the eighth day implies the concept of hachana.
		The Mishna Berura also advises us that Eliyahu Rabbah, although he subscribes to the stricter opinion, is more lenient in times of need since most authorities permit it.
		Considering the hypothetical case referred to by the Mishna Berura, there is also the problem that most people do not have access to several etrogim.
	www.jewishpress.com /page.do/19662/Q_&_A:_Etrog_Jelly.html (1160 words)

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