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Kosherpages Updates

March 05 Kosherpages launches 

December 05 - KP goes national.

June 06 - KP launches business networking events

January 07 - 1st B2B tradeshow

January 08 - 1st Kosher Lifestyle Show

August 08 - Parent & child networking event at the Odeon Manchester

September 08
- Launch of new film review section

September 08 - KP announces The Fed as chosen charity for this year

November 08 - Launch of new Medical Blog By Dr. Martin Harris

March 09 - Kosher Lifestyle Show Manchester

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Thursday, 11th October 2018

Upon hearing someone recite a Brocho (blessing), one is required to answer "Amen". There is no difference if the person reciting the Brocho is exempting the listener with the Brocho or not; the obligation to answer Amen is the same. 

The simple meaning of the word "Amen" , and the minimum one should think when  saying Amen after hearing a Brocho, is: "The Brocho that was just recited is true, and I believe it", for example when one recites a "Shehakol"  on a glass of water, by reciting "Amen" you are affirming that indeed it is true that Hashem (G-d) created everything with His word, and that you believe that Hashem can ,and does, create everything!


Wednesday, 3rd October 2018

Every doorway of one's house is obligated in mezuzah. Even if a room has several doorways, each one is obligated in having a mezuzah.

The mezuzah should be put up on the doorpost which is to one's right upon one's entering the room.

While Sephardim place the mezuzah straight up[14], Ashkenazim place it on a slant, with the top leaning towards the inside and the bottom towards the outside.

The mezuzah should be placed at the beginning of the upper third of the height of the doorway. If it is not in the top third it isn't kosher.

If a doorway is very tall, according to Ashkenazim, one should put up the mezuzah at shoulder height.  However, according to Sephardim, one should place it in the upper third in all circumstances.

One should have one's Mezuzot checked by a sofer (Scribe) twice in seven years, or once in every three and a half years, and it is a praiseworthy practice to check them every year.

If one's mezuzah became wet one should check it immediately.


Thursday, 27th September 2018

Since the S'chach (branches covering the Sukkah) were used for a Mitzvah, they deserve some respect even after having done their duty.

After Sukkoth when the S'chach is taken down, one should not trample on it.

One may throw them away, but one may not use them for disrespectful purposes like building an outhouse.

One may burn S'chach.

Care should be taken with decorations that have Torah verses written on them.

Preferably one shouldn't hang up such decorations, but if one did, then they need to go into Geniza/Sheimos or otherwise carefully looked after.


Thursday, 20th September 2018

1.     Whilst most Mitzvos (Commandments)  are performed with specific parts of the body - e.g. tefillin (Phylacteries) with the hand and head - the mitzvah of Sukkah is done with the entire body, where your whole body sits in the Sukkah.

2.     Whilst most Mitzvos are carried out for a limited period of time only, a person can remain in the Sukkah for virtually the entire holiday, and the longer you stay in the Sukkah, the greater the Mitzvah.

3.   The routine activities of eating, sleeping etc. are not generally Mitzvos, but during Succos, if these activities are done in the Sukkah, they acquire the status of Mitzvos

Erev Yom Kippur

Thursday, 13th September 2018

There is a Mitzvah to eat on Erev (the eve of) Yom-Kippur. 

The Mitzvah exists during the entire day.

One may not fast on Erev-Yom-Kippur.

One must eat at least the seudas Hamafsekes (the meal in the afternoon) prior to the beginning of the fast. 

There is a largely accepted minhag (custom) to eat two seudos (meals) on Erev Yom-Kippur: one in the morning and one in the afternoon.

One should eat meat for the Seudas Hamafsekes. 

There are those that eat Dairy for the morning meal, but many eat meat for both.

If one ate the Seuda Hamafsekes and then wishes to eat or drink more after the Seuda (meal), that person should make a stipulation to that effect before or while he is still eating the Seuda Hamafsekes. 

If one didn’t make a verbal stipulation, but did intend to eat after the Seuda Hamafsekes, then they may continue eating.

If one didn’t stipulate or intend to eat (i.e. didn’t give any thought as to whether or not one wished to eat again) it is advisable not to eat. If, however, there is a significant reason for eating more, one can do so.

If one thought that he was not going to eat more, then even if one didn’t verbally say so, one should refrain from eating. If there is a need to eat, one can do so.

If one actually said that he was not going to eat again then one may not eat again until after the fast.
Although it is a Mitzva to eat Erev Yom Kippur, we must stop eating some time before the fast begins, as we are obligated to add onto the Kedushas Hayom (holiness of the day).


Thursday, 6th September 2018

The blast of the Shofar should remind us to awaken from our spiritual slumber and start taking our Torah study and Mitzvah observance seriously.

However, hearing the Shofar being blown on Rosh Hashanah is a Torah commandment! All of the other various symbolic reasons given for Shofar blowing are significant but the main reason that we blow the Shofar is because of the Torah Commandment.


Thursday, 30th August 2018

Let us excel in one Mitzva

Doing Teshuva - repenting - is a Mitzva mentioned in the Torah.

Even though Hashem – G-d -  is prepared to accept our Teshuva all year round, the days from Rosh Chodesh Elul (this year 12th August) until Yom Kippur (this year 19th September) are an auspicious period for improving one's ways.

This period dates back to when Moshe Moses went up to Har (Mount) Sinai to receive the second set of Tablets; Moshe went up on Rosh Chodesh Elul and returned 40 days later on Yom Kippur with the second set of Tablets.

At the very least let us choose one Mitzva or Halacha to improve on, during this period.

Diverting trouble

Thursday, 16th August 2018

One may not divert trouble if it will then go to a fellow Jew.  However, before the damage arrives, one may protect oneself from being damaged, even if somebody else may suffer as a result.

For example:  If a river overflows into one's garden, one may not divert nor drain it, in a manner that will then flood a neighbour's garden.

However, before the river arrives near one's property, one is allowed to create a barrier, even if it would then go to a neighbour should it overflow, since the neighbour could also protect himself beforehand.

When Rosh Chodesh falls on Shabbos

Thursday, 9th August 2018



Shemoneh Esrei of Maariv-Shacharis-Mincha: When Rosh Chodesh falls on Shabbos one Davens the regular Shabbos Shemoneh Esrei, which contains seven blessings, for Maariv, Shacharis and Mincha, adding Ya’aleh Veyavo in the blessing of Avoda. 

Musaf Shemoneh Esrei:[4] When Rosh Chodesh falls on Shabbos one adds in the fourth/middle blessing of Shemoneh Esrei the paragraph of Ata Yatzarta which discusses both [the sacrifices of] Shabbos and Rosh Chodesh. One concludes the blessing “Mikadeish Hashabbos Yisrael Veroshei Chodashim”.

What is the law if one recited the regular Shabbos Musaf Shemoneh Esrei instead of Ata Yatzarta?

If he remembered prior to completing Shemoneh Esrei, then he is to retract to the blessing of Ata Yatzarta. If he already concluded Shemoneh Esrei, he must repeat the Davening.

Who has preference?

Friday, 3rd August 2018

A Talmid Chacham (Torah scholar) has preference over a Cohen.

Everybody else needs to give preference to the Cohen; he gets called first to the Torah, gets to speak first at functions, at meals gets served first and leads the Zimun (Grace after meals).

In a business partnership a Cohen does not get preferential treatment.

One may not use a Cohen to run ones errands or do other mundane tasks, unless the Cohen has agreed to relinquish his Cohen status for this purpose.

However, a Cohen always gets called to the Torah first, so as to prevent the unpleasantness of people arguing as to whether a specific person is a Talmid Chacham worthy of displacing the Cohen or not.



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