json/Halakhah/Shulchan Arukh HaRav/English/merged.json

{
    "title": "Shulchan Arukh HaRav",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Shulchan_Arukh_HaRav",
    "text": {
        "Introduction by the Author's Sons": [],
        "Orach Chayim": {
            "Second Edition": [
                [
                    "Yehudah son of Teimah says: \" Be Bold as a leopard and and light as an eagle , swift as a deer and strong as a lion to carry out the will of your Father in heaven.'Bold as a leopard' means one should not to be humiliated by people who ridicule [him]. 'Strong as a lion' [refers to] moral strength which is primarily in the heart, [to act] like a lion and overpower ones evil urge and rise from ones sleep before the morning light, to serve one's Creator. So that he awake the morning, as it states, (Psalms, 57:9 )\"I awake the morning\", [Meaning] I awake the morning but the morning doesn't wake me. This is the intermediate level. ",
                    "But is the worthy for all those who fear heaven and for \"soldiers\" [strong ones] who G-d touches their hearts to arise at the half-point of the night to lament a little with the Psalm, \"On the rivers of Babylon (Psalm 137)\"  (as it is printed in the siddurim) on the destruction of the Temple and the lack of revelation of the divine presence as it is written, \"Arise, cry out in the night (Lamentations 2:19)\". Just like the Holy One, Blessed be He, lamented at that time and says, \" Whoa is me that I destroyed my house\". It is better to say less with intent that more without intent. Afterwords, one should toil in the Oral Torah until daylight.    ",
                    "And it is already known what is argued about this stringency in the book of the Zohar. Such is said in the Gemara that \"midnight\" is a time of will, as it is written, \"And it was the half [way point] of [the] night and G-d struck the every first born...\" (Shemot 12:29).   And they also said that one who occupies himself with Torah at night, the divine presence is in front of him as it says, \"Arise, cry out in the night, at the beginning of the watches; pour out thy heart like water before the face of the Lord\" (Lamentations 2:19). Meaning, the divine presence is found with you and \" beginning of the watches\" is at \"midnight\" (if he can not get up at half way through the night, he should get up at the beginning at the beginning of the third watch (the beginning of the last third of the night)). He that is involved with Torah at night, a string of kindness is pulled on him, as it says, \"By day, may the Lord command His kindness, and at night, may His resting place be with me...\" (Psalms 42:9). This is called a servant of G-d as it is written, \" Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night.\" (Psalms 134:1). It is proper to prepare a rooster to awake him from his slumber and \"midnight\", which was the doing of Rabbi Akiva. He pulled along with him a rooster, even when he would go on his travels so that it would awake him at \"midnight\". If the rooster did not awake him, he would pay someone to awaken him.",
                    "And immediately after he awakens, so that he van overcome his (\"evil) inclinations  and to arise with haste, at midnight or before first light ,in character with an intermediate state, he should think in his heart about before whom he is lying and that the king of kings is over him, as it says, \"the whole land is filled with His glory\". If he had been lying in the presence of a king of flesh and blood, he would be obligated with his life, all the more so with the king of kings, the Holy One Blessed be He.",
                    "And this is a great principle in the greatness of the righteous who walk before G-d like it’s written, “I always place G-d before me,” because the things a person does are not similar by himself and in front of a great king, similarly speaking with his family and by the king, how much more so when a person realizes that the King of All Kings stands in front of him and sees his actions, like it’s written, “‘If a person is hiding, will I not see him?’ says G-d. “Don’t I fill the heavens and the earth?!” Immediately a feeling of fear and humility should reach him due to his fear and embarrassment in front of G-d constantly. If these feelings do not reach him immediately; then he should delve deeply in this concept until it reaches him. Additionally, he should completely return to G-d on account of all of his sins which hold him back from the fear reaching him, like it’s written, “Your sins were separating…”"
                ]
            ],
            "": [
                [],
                [],
                [],
                [],
                [],
                [
                    "Although based on the law in the Talmud, the only time one must recite the blessing of “Asher Yatzar” is after he relieved himself, nevertheless, it is customary to recite it every morning, right after the blessing upon washing hands, being that a person becomes a renewed creation every day, it is therefore appropriate to recite every day: “[Blessed are you], who formed man with wisdom”. However,  one who wishes to remove himself from doubt, should be careful to relieve himself right after waiting washing hands in the morning, and upon exiting the restroom he should wash his hands again, and then recite “Asher Yatzar”, and he would then still fulfill his obligation [of reciting “Asher Yatzar” every morning] with this blessing, even if reciting “Asher Yatzar” every morning (upon becoming a new creation) would be a full-fledged obligation, nevertheless, reciting the blessing once can be counted for both purposes (i.e. A. relieving oneself, and B. becoming a new creation). Also it is better not to recite the blessing upon washing hands until after the second washing, which is done upon exiting the restroom, and this (not reciting the blessing until after the second time) applies especially when one needs the restroom [when washing hands the first time], which it would then be forbidden to recite any blessing.",
                    "There are those who have the custom, that upon waking up in the morning, and wanting to go to the synagogue right away in order to pray, they postpone reciting the blessing upon washing hands until they  arrive at the synagogue, and they then recite the blessing upon washing hands together with the rest of the morning blessings, and the reason for doing so is because the main purpose of washing hands in the morning is in order to become sanctified, and to purify our hands before worship, thus resembling the priest, who would sanctify his hands before performing his sacred duty - therefore, being that the prime aspect in worship is to praise G-d and to pray before him, it is therefore appropriate to recite the blessing upon washing hands before prayer, because if not for the existence of prayer, there would be no need for one to wash his hands."
                ],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [],
                [
                    "SECTION 123 Laws Relating to Bowing at the Conclusion of Shemoneh Esreh. (1-8)1A person who [has completed] the recitation of Shemoneh Esreh should take three steps back,1 as one does when taking leave of a king, and should then bid farewell. If one did not do this, it is as if he had not recited She­moneh Esreh.... He should first bid farewell [by inclining his head] to his left, which is to the right of the Divine Presence3 that abides before him4 as he departs from [the place of his] prayer. He should then [incline his head] to his right, which is to the left of the Divine Presence. To explain: When he says Oseh shalom bimromav,5 he should incline his head to the left, and when he says Hu yaaseh shalom aleinu, he should incline his head to the right. He should not bid farewell [by inclining his head] while stepping [back], but only afterwards. [I.e.,] before stepping [back] he should bow, and take the three backward steps in the course of a single bow. Then, while he is still bowed over, before he straightens himself, he should bid farewell [as above] to his left and to his right.6 It has become a regular practice to conclude by [facing forward and] bowing7 before G‑d, like a servant taking leave of his master. Following this, it is customary to say,8 “May it be Your will... that the Beis HaMikdash be rebuilt....” Since [today] the recitation of She­moneh Esreh compensates for the sacrificial service,9 we ask [at this point] that the [Beis Ha-]Mikdash be rebuilt so that we will be able to actually perform that service."
                ]
            ],
            "Last Edition": []
        },
        "Yoreh Deah": {
            "": [],
            "Laws of Interest and Iska": []
        },
        "Choshen Mishpat": {
            "Laws of Loans": [],
            "Laws of Testimony and Contracts": [],
            "Laws of Sales, Gifts and Agency": [],
            "Laws of Ona'ah": [],
            "Laws of Dimensions, Measures and Pricing": [],
            "Laws of Lost Property and Deposit": [],
            "Laws of Loading and Unloading": [],
            "Laws of Ownerless Property": [],
            "Laws of Theft and Robbery": [],
            "Laws of Monetary Damages": [],
            "Laws of Tort": [],
            "Laws of Personal Injury": [],
            "Laws of Hiring and Skilled Labor": []
        }
    },
    "versions": [
        [
            "SECTION 123.1",
            " www.chabad.org"
        ],
        [
            "Sefaria Community Translation",
            "https://www.sefaria.org"
        ]
    ],
    "heTitle": "שולחן ערוך הרב",
    "categories": [
        "Halakhah"
    ],
    "schema": {
        "heTitle": "שולחן ערוך הרב",
        "enTitle": "Shulchan Arukh HaRav",
        "key": "Shulchan Arukh HaRav",
        "nodes": [
            {
                "heTitle": "הקדמת בני המחבר",
                "enTitle": "Introduction by the Author's Sons"
            },
            {
                "heTitle": "אורח חיים",
                "enTitle": "Orach Chayim",
                "nodes": [
                    {
                        "heTitle": "מהדורא תניינא",
                        "enTitle": "Second Edition"
                    },
                    {
                        "heTitle": "",
                        "enTitle": ""
                    },
                    {
                        "heTitle": "מהדורא בתרא",
                        "enTitle": "Last Edition"
                    }
                ]
            },
            {
                "heTitle": "יורה דעה",
                "enTitle": "Yoreh Deah",
                "nodes": [
                    {
                        "heTitle": "",
                        "enTitle": ""
                    },
                    {
                        "heTitle": "הלכות רבית ועיסקא",
                        "enTitle": "Laws of Interest and Iska"
                    }
                ]
            },
            {
                "heTitle": "חושן משפט",
                "enTitle": "Choshen Mishpat",
                "nodes": [
                    {
                        "heTitle": "הלכות הלואה",
                        "enTitle": "Laws of Loans"
                    },
                    {
                        "heTitle": "הלכות עדות ושטרות ושלישות",
                        "enTitle": "Laws of Testimony and Contracts"
                    },
                    {
                        "heTitle": "הלכות מכירה ומתנה ושליח ואפוטרופוס",
                        "enTitle": "Laws of Sales, Gifts and Agency"
                    },
                    {
                        "heTitle": "הלכות אונאה וגניבת דעת",
                        "enTitle": "Laws of Ona'ah"
                    },
                    {
                        "heTitle": "הלכות מדות ומשקלות והפקעת שערים",
                        "enTitle": "Laws of Dimensions, Measures and Pricing"
                    },
                    {
                        "heTitle": "הלכות מציאה ופקדון",
                        "enTitle": "Laws of Lost Property and Deposit"
                    },
                    {
                        "heTitle": "הלכות עוברי דרכים וצער בעלי חיים",
                        "enTitle": "Laws of Loading and Unloading"
                    },
                    {
                        "heTitle": "הלכות הפקר והשגת גבול",
                        "enTitle": "Laws of Ownerless Property"
                    },
                    {
                        "heTitle": "הלכות גזלה וגנבה",
                        "enTitle": "Laws of Theft and Robbery"
                    },
                    {
                        "heTitle": "הלכות נזקי ממון",
                        "enTitle": "Laws of Monetary Damages"
                    },
                    {
                        "heTitle": "הלכות נזקי גוף ונפש ודיניהם",
                        "enTitle": "Laws of Tort"
                    },
                    {
                        "heTitle": "הלכות שמירת גוף ונפש ובל תשחית",
                        "enTitle": "Laws of Personal Injury"
                    },
                    {
                        "heTitle": "הלכות שאלה ושכירות וחסימה",
                        "enTitle": "Laws of Hiring and Skilled Labor"
                    }
                ]
            }
        ]
    }
}