Someone began eating after the time he is not permitted to. Now what? The Halacha is that he may continue until close to Mincha Ketana. However, it would seem that all agree one should not do any of these activities from Mincha Ketana and on.

The Mechaber brings a solution that will allow eating after the time for Mincha has come. If the community has an appointed person that makes the rounds to remind everyone to Daven, the Chachomim would allow activities even after the time for Mincha has begun. Since we do not have this, it would seem that eating after Mincha Gedola and certainly Mincha Ketana would be forbidden. A solution brought among the Poskim is to set an alarm as a reminder, or appoint someone to remind you.

The Aruch Hashulchan tries to justify why many people are not careful with this Halacha. He writes, that most people have a set Minyan where they Daven daily. Because of this, we have less reason to be concerned with working or eating after the time one may Daven. However this reasoning is hard to understand, as we must assume there was a set time to Daven in the times of Chazal as well.

The Mishna teaches that one cannot eat, taking a haircut, go to the Merchatz, or do leather work close to the time of Davening Mincha.

The Buyur Halacha brings a discussion among the Achronim if this Halacha applies to other activities as well. There are two basic opinions. According to the first opinion, the Halacha applies specifically to these activities. The reason is because these activities tend to get prolonged in unexpected ways, and they generally must be completed in one sitting. According to the second opinion, it would be forbidden to start other activities as well, and these are just used as examples. In conclusion, the Chofetz Chaim writes that one may rely on the first opinion when necessary.

A modern day barber does not contend with sharpening scissors like they did many years ago. Because of this, Ketzos Hashulchan rules that it would be permissible to take a haircut after Mincha Gedola. Although we do not flippantly decide rules no longer apply when we feel they are unnecessary, there is a source for this in the Mishna Berura. The Mishna Berura writes that a haircut would be permissible if the barber has more than one set of scissors. This is because the barber will not need to interrupt the haircut in order to sharpen the scissors, as he can continue with a different pair, if necessary. Since barbers do not need to sharpen scissors like they used to, there is reason to permit a haircut after Mincha Gedola.

The Mishna in Shabbos states that one is not permitted to eat, get a haircut or go to the leather maker before the time to Daven Mincha.

There are two different times called Mincha. Mincha Gedola is the beginning time for davening. This is at six and one half hours into the day. There is also Mincha Ketanah which is nine and one half hours into the day. The Gemara tells us that this Halacha applies even by Mincha Gedola. The reason for this is because we are afraid one will get caught up in these activities, and miss the proper time for Davening.

There is a discussion what the Mishna means when it says eating is forbidden before the time of Mincha Gedola. According to one opinion it means that one may not eat a large meal. According to the second opinion one may not even eat a small meal. The Bais Yosef rules like the second opinion, and would forbid a small meal The Rama rules like the first opinion, and permits a small meal, but forbid a big meal.

The definition of a big meal is the likes of a wedding. The accepted Halacha is to refrain from eating a meal only similar to a wedding meal at Mincha Gedola. Based on this, if someone attends a Sunday afternoon wedding, it would be necessary to Daven Mincha before beginning to eat the meal.

A person should try and avoid sleeping during the daytime hours. If necessary one can sleep what the Gemara qualifies as the length of a nap taken by a horse. There is a difference of opinion how this is translated in practice. The Biyur Halacha in Simun 4 brings three opinions. They are: three hours, half hour and three minutes.

It is prudent that one concentrate all action for the sake of heaven. This includes all pleasurable physical activities and deeds. With this attitude one can sanctify the mundane, which, essentially is our primary obligation.

When eating and drinking, one should focus one doing this to have strength for serving Hashem. When engaging in earning a livelihood, the intent should be to support ones family and to have money to give to charity. When relaxing, one should concentrate on regrouping in order to improve on the service of Hashem.

When talking with Torah leaders, one should not view himself as an honorable individual; rather the intent should be to learn from their actions. Someone that does not do this is essentially making the sanctified mundane rather than making the mundane holy. Just as it is easy to do mundane activities with the wrong intentions, it is easy to do Mitzvos and learn Torah with the wrong intentions.

One should not desire children for honor; rather the desire should be to have children so they can serve Hashem. Even when discussing mundane matters, one should try and bring sanctity to it, by intending to bring joy to others, or to strengthen the service of Hashem through it.

In Simun 155 we touched upon the discussion regarding the obligation to support oneself in comparison to spending time learning uninterrupted. The primary goal is that all our actions should be for the sake of heaven.

A person can and should pray for success in all areas of life. However, one should not pray for something that is dependent on a miracle to occur. For example, if someone hears cries coming from within a city, a prayer that the cries should not be coming from ones family and home is considered a prayer in vain. The reason for this is because whatever happened already took place, and one should not pray for miracles.

It would be appropriate to pray that peace and harmony should prevail in one’s home at a time that there is no known danger. When returning home from a trip it is prudent to offer thanks on a safe return.
When engaging in business, one should pray that the business deal should be successful. One should not pray for success in a business engagement after the deal has begun. At that point one should give thanks for the success that has been had from the business deal.

Before going in for medical treatment one should pray that the treatment should be effective and successful. Upon the completion of a medical treatment one should thank Hashem for the success. According to the Taz, and perhaps the Bais Yosef, this Bracha can be said with the Shem Umalchus, however the Mishna Berura says that he has not seen this done.

In addition, the Mishna Berura writes that if someone sees a rainbow, he should not tell other, rather he should privately recite the proper Bracha. The reason for this is that a rainbow is a sign that Hashem in not satisfied with the world, and if not for the covenant that was made with Noach, the world would be in danger of destruction. By telling others, we are publicizing this bad omen.

There is no limit to the amount of times this Bracha can be recited.

The Mechaber teaches us the Halachos of Birchas Hachamah here as well. Birchas Hachamah takes place once every 28 years when the sun is in the exact location it was in at the time the world was created. This Mitzva was done this past Pesach.

When one sees wondrous mountains rivers or deserts, a Bracha of Oseh Maaseh Beraishis should be recited. These Brachos are only recited upon seeing a natural phenomenon that is uncommon. Reb Shlomo Zalman rules that someone who lives near one of these natural phenomena, and they have become commonplace for him, should not recite this Bracha.

Upon seeing The Yam Hagadol, one is to recite a Bracha of Oseh Yam Hagadol. There is a disagreement what exactly the Yam Hagadol is.

According to the Mechaber, the Bracha is recited on seeing the Mediterranean sea. According to other Poskim, the Bracha is recited upon seeing the great oceans that surround the world. Dayan Fisher follows this second opinion. However, he adds that when reciting the Bracha of Oseh Maaseh Beraishis on the Mediterranean sea, one should make a point of adding the phrase Oseh Yam Hagadol upon completion of the Bracha.

Reb Shlomo Zalman writes that one can recite a Bracha on lighting even if the bolt is not seen; but only the light is seen.

If the sky cleared up, and new clouds gathered to create more lighting and thunder, the Halacha is that a new Bracha should be recited. However, if the storm carried on from one day to the next, a new Bracha can be recited on the same storm the next day. A new day regarding this Halacha is morning, and not night time.

These Brachos can only be recited within three or four seconds. After a delay of this amount of time, a Bracha cannot be recited. The three or four seconds is the amount of time it takes someone to greet their Rebbe.

There is a discussion among the Poskim if this Bracha should be recited if one is in the middle of Birchas Hamazon. It would seem that one should not interrupt Birchas Hamazon to recite these Brachos. One may interrupt learning in order to recite these Brachos.

The Mechaber rules that the same Bracha should be recited on thunder.

Mishna Berura writes that if one sees lighting and hears thunder one right after the other, only the Bracha of Oseh Maaseh Beraishis should be recited.

If thunder was heard without seeing lightning, a Bracha of Shecocho Ugevurasoh Malei Olam should be recited on the thunder. When the lighting is then seen, the Bracha of Oseh Maaseh Beraishis should be recited on the lighting.

Both Brachos would also be recited if the lighting is seen without the thunder being heard at that time, but was heard some time later.

Sharei Teshuva points out, that since the nature is for lighting to be followed by thunder, a Bracha should not be recited on thunder, if someone had in mind the thunder when reciting the Bracha on the lighting. However, it is best to recite a separate Bracha on the thunder.

When seeing fruit tress beginning to blossom in the early spring, One should recite a Bracha on the tree blossoming. The Bracha is brought in Orach Chaim 226.

Ideally the Bracha should be recited on blossoming trees that grow edible fruit. Shevet Halevi rules that if someone recited the Bracha on a tree that does not bear fruit, or even if it was recited without looking at a tree at all, the Bracha should not be repeated. The reason for this is because the Shulchan Aruch does not specify that one most look at a tree, rather, the Bracha should be recited during the season when trees are beginning to grow their fruit.

This Bracha can only be recited once every season. If someone delayed the Bracha to the point that the fruit began to grow, there is a discussion if a Bracha can still be said. According to Eliya Raba, the Bracha can be said. However, if the fruit grew to the point that it would require a Shehechiyanu for someone that has not tasted this fruit or seen it for a whole season, the Chaye Adam implies that all would agree the Bracha should no longer be recited.

If someone saw a budding tree, and did not recite the Bracha, he can still recite it, and the Bracha is not lost the next time a budding tree is seen.