Exploring the Legacy of the 'Beit Yosef'

The Legacy of the 'Beit Yosef'

...and it is our custom to say 'Baruch She'amar' after 'Hashem Malach' and the psalm 'The Heavens Declare'. On Shabbat, after the 'Great Hallel', it appears from the words of Rabbi Isaac Alphasi that we do not say the psalm 'The Heavens Declare' on weekdays, which is also evident from the words of the Zohar, Parashat Terumah, pages 136-137... ‘Beit Yosef’ on the Shulchan Aruch, Orach Chayim, Section 50

...Since the Talmud does not clarify this law, who would dare to contradict the words of Rabbi Shimon bar Yochai, who strongly prohibits the wearing of tefillin during Chol Hamoed... ‘Beit Yosef’ on the Shulchan Aruch, Orach Chayim, Section 31

...The Tosafot wrote there that Rabbi Yishmael ben Elisha says that when the Israelites enter synagogues and say "Amen, Yehei Shmei Rabbah" loudly, harsh decrees are nullified. It seems that one should respond loudly, as stated in the Zohar, and also written there is the reason why it is fixed in Aramaic. And the Zohar teaches us how significant it is to concentrate during Kaddish and to make a great effort to respond to it, which is further proven there in the section mentioned... ‘Beit Yosef’ on the Shulchan Aruch, Orach Chayim, Section 56

...In the Zohar it states that an individual does not say the Kedushat Yotzer or even the Kedusha of 'Uva Letzion', which is in Hebrew. And even though people are accustomed to say the Kedushat Yotzer individually, it seems to me that since this matter is not specified in the Talmud, we should adhere to the words of the Zohar, as I wrote in Section 31 regarding the laying of tefillin during Chol Hamoed... ‘Beit Yosef’ on the Shulchan Aruch, Orach Chayim, Section 59

...And it is written in the Zohar, Parashat Vayeshev, about the verse "And the man said, 'They have departed from here'," and more is written there about the washing of hands in the morning with innovations not found in the Poskim (decisors of Jewish law). And somewhat of this is written (in the Zohar, Parashat Miketz) about the verse "And Yosef recognized his brothers." It is curious that in Parashat Terumah, on the verse "And you shall make a table," it is written (in the Zohar) as follows: "Water they are,"... These two statements seem contradictory, and perhaps there is a distinction between the morning washing and the washing for eating. In the morning washing, since they are impure from the side of evil that rests upon them, if one would wash first with the left hand then the right, it would seem as if the right side is serving the other side; therefore, one must wash first with the right hand then the left, as it says in Parashat Vayeshev. However, for the washing for eating, the hands are pure, and it is only to add holiness; thus, one should wash the left hand from the right first, as explained in Parashat Terumah. It can be interpreted that in any case, one washes the right hand first from the left, both in the morning washing and the washing for eating as it says in Parashat Vayeshev, and what is written in Parashat Terumah when water is taken by the hand, it is to say that one takes the water vessel in his right hand and transfers it to his left hand to pour water on his right hand.

'Beit Yosef' on the Shulchan Aruch, Orach Chayim, Section 4

Mysteries of the Torah in 'Beit Yosef's' Teachings

I have seen that Ashkenazim practice washing their hands during the Priestly Blessing, even though they have already washed their hands in the morning, and I have heard that this was also done in Spain, and that the Levites used to pour water on their hands. I did not know where this custom of washing through the Levites came from until Hashem granted me the discovery that it is explicitly mentioned in the Midrash of the Zohar, Parashat Naso: "It is taught, a Kohen who wishes to spread his hands needs to increase holiness upon his holiness, so he needs to sanctify his hands through what is sacred, just as a Levite needs to take holiness of water from his hands, as it is written, 'and you shall sanctify the Levites,' for they are holy... Therefore, every Kohen who spreads his hands must sanctify with what is sacred to add holiness upon holiness, and he should not take holy water from any other person who is not holy." And further it is written there, "And in the secrets of the book, the Levite is sanctified, and the Kohen must be sanctified first," thus it is appropriate to practice.

'Beit Yosef' on the Shulchan Aruch, Orach Chayim, Section 128