Newsletter Parashat Vayishlach

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Yaacov ben Chana Debora
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:00

5:00

4:03

3:25

9:49

3:51

3:51

19/20 Nov

וישלח

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Shiur continues on lel Shabbat 

for 15 minutes after Arbit

on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

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Check the attachment for the answers 
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Q & A Parashat Vayishlach
  1. What sort of messengers did Yaakov send to Esav?
    32:4 – Angels.
  2. Why was Yaakov both “afraid” and “distressed”?
    32:8 – He was afraid he would be killed. He was distressed that he would have to kill.
  3. In what three ways did Yaakov prepare for his encounter with Esav?
    32:9 – He sent gifts, he prayed, and he prepared for war.
  4. Where did Dina hide and why?
    32:23 – Yaakov hid her in a chest so that Esav wouldn't see her and want to marry her.
  5. After helping his family across the river, Yaakov remained alone on the other side. Why?
    32:25 – He went back to get some small containers he had forgotten.
  6. What was the angel forced to do before Yaakov agreed to release him?
    32:27 – Admit that the blessings given by Yitzchak rightfully belong to Yaakov.
  7. What was it that healed Yaakov's leg?
    32:32 – The shining of the sun.
  8. Why did Esav embrace Yaakov?
    33:4 – His pity was aroused when he saw Yaakov bowing to him so many times.
  9. Why did Yosef stand between Esav and Rachel?
    33:7 – To stop Esav from gazing at her.
  10. Give an exact translation of the word nisa in verse 33:12.
    33:12 – It means “travel”. It does not mean “we will travel.” This is because the letter nun is part of the word and does not mean ‘we’ as it sometimes does.
  11. What happened to the 400 men who accompanied Esav?
    33:16 – They slipped away one by one.
  12. Why does the Torah refer to Dina as the daughter of Leah and not as the daughter of Yaakov?
    34:1 – Because she was outgoing like her mother, Leah.
  13. Whom should Shimon and Levi have consulted concerning their plan to kill the people of Shechem?
    34:25 – Their father, Yaakov.
  14. Who was born along with Binyamin?
    35:17 – His two triplet sisters.
  15. What does the name Binyamin mean? Why did Yaakov call him that?
    35:18 – Ben-Yemin means “Son of the South.” He was the only son born in the Land of Israel, which is south of Aram Naharaim.
  16. The Torah states, “The sons of Yaakov were twelve.” Why?
    35:22 – To stress that all of them, including Reuven, were righteous.
  17. How old was Yaakov when Yosef was sold?
    35:29 – One hundred and eight.
  18. Esav changed his wife's name to Yehudit. Why?
    36:2 – To fool Yitzchak into thinking that she had abandoned idolatry.
  19. Which three categories of people have their sins pardoned?
    36:3 – One who converts to Judaism, one who is elevated to a position of leadership, and one who marries.
  20. What is the connection between the Egyptian oppression of the Jewish people and Esav's decision to leave the land of Canaan?
    36:6 – Esav knew that the privilege of living in the Land of Israel was accompanied by the prophecy that the Jews would be “foreigners in a land not their own.” Therefore Esav said, “I'm leaving. I don't want the Land if it means I have to pay the bill of subjugation in Egypt.”

All references are to the verses and Rashi's commentary, unless otherwise stated.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה:
האם מותר להתפלל עם פיז'מה
?

תשובה: ביארנו בהלכה הקודמת,
שהמתפלל,
צריך שיכין מקום ראוי לתפלתו, וצריך שיכין כראוי את בגדיו, גופו ומחשבתו, כמו
שנאמר בספר עמוס: “הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל
“.

ולפיכך
כתב הרמב”ם (בפ”ה מהלכות תפלה הלכה ה), על המתפלל “לתקן מלבושיו
תחלה
, ומציין
עצמו ומהדר, שנאמר השתחוו לה' בהדרת קדש, ולא יעמוד אדם בתפלה באפונדתו”
(שהוא בגד שלא לובשים כאשר עומדים בפני אדם חשוב), מפני שבשעת התפלה יש לעמוד
בלבוש מכובד ומסודר
.

ולפי
זה נראה שבודאי אין לאדם בריא לעמוד בתפלה עם בגד שינה “פיז'מה”, שאין
הדרך כלל לעמוד בפיז'מה בפני שום אדם, ובודאי שלא בפני אדם חשוב. והמתפלל חייב
לעמוד בתפלה כשהוא מהודר ומצויין בלבושו, כמו שפסק הרמב”ם
.

ולגבי
אדם חולה, כבר מצאנו שהיקלו לגביו בענינים אלו, לגבי תפלה, שהרי כל אדם חייב
להתפלל כשהוא עומד, ואילו לגבי חולה פסק מרן (סימן צד) שאם אינו יכול לכוין כשהוא
עומד מרוב חולשה, רשאי להתפלל כשהוא שוכב על צדו. ולפיכך כתב הגאון רבי עובדיה
הדאיה ז”ל בספרו שו”ת ישכיל עבדי (חלק שמיני, השמטות סימן ב), שהוא הדין
לגבי בגדים, שאין מחייבים אדם חולה ללבוש בגדים כדי להתפלל, ורשאי להתפלל כשהוא
לובש “פיז'מה” ובתנאי שהיא נקייה כראוי
.

ולסיכום: אסור להתפלל עם בגד “פיז'מה”. ולאדם
חולה שקשה לו ללבוש בגדים, יש להקל שיתפלל עם בגד פיז'מה, ויקפיד על נקיותה
.

ולא
נוכל שלא להזכיר את זכרונו הטהור של מרן רבינו הקדוש רבי עובדיה יוסף זצ”ל,
בימי חוליו האחרון, למרות שסבל כאבים עזים בכל גופו, השתדל עד כלות הכוחות לעמוד
בתפלת העמידה, והיה לבושו נאה ומסודר, ומעתיר בתפלה על כל ישראל, עד שבעוונות
הרבים גבר חוליו ואיבדנו כלי חמדה. תהא נשמתו צרורה בצרור החיים, ויעמוד מליץ טוב
לצדקנו, לראות בתחיית המתים, עין בעין בשוב ה' ציון. אמן כן יהי רצון
.

 Can one pray while wearing pajamas?

Answer:
In
the
previous
Halacha
we have
established that before praying, one must prepare a fitting place, proper
attire, and cleanse one’s body and thoughts, as the verse in the book of Amos
states, “Prepare yourself before your G-d, Israel.”

Thus, the Rambam (Chapter 5 of Hilchot Tefillah, Halacha
5) writes that “one must prepare appropriate clothing first in order to glorify
one’s self, as the verse states, ‘Bow to Hashem through glorious sanctity.’ One
should not pray while wearing an apron” (which is not a garment one would wear
when standing before an important official), for one must wear respectful
clothing while praying.

It is therefore clear that a healthy individual should not pray while wearing
pajamas, for one does not stand before even ordinary people while wearing pajamas
and certainly not before important people. One praying must stand do so in
respectable and glorified clothing just as the Rambam rules.

Regarding someone ill, we find that our Sages were lenient with regards to an
ill individual, for instance, although one must pray while standing, Maran
Ha’Shulchan Aruch (Chapter 94) rules that an ill person who cannot stand as a
result of his weakness may pray while lying on his side. Based on this, Hagaon
Harav Ovadia Hedaya zt”l
writes in his Responsa Yaskil Avdi (Volume 8, glosses to Chapter 2) that the
same applies regarding clothing and an ill individual need not change his
clothing and he may pray in pajamas, as long as the pajamas are adequately
clean.

Summary: One may not pray while wearing pajamas. An ill individual who
has difficulty changing his clothes may pray while wearing pajamas as long as
they are clean and unsoiled.

On a nostalgic note, during his final illness, although Maran Rabbeinu Ovadia
Yosef zt”l suffered
tremendous pain throughout his body, he exerted much effort with the minimal
amount of strength he had to recite the Amida prayer while standing and while
wearing respectable attire. In this way, he would stand and beseech Hashem on
behalf of the entire Jewish nation until he unfortunately departed us for the
Heavenly Yeshiva. May his soul be bound in the eternal bond and may we soon be
reunited with him as we witness the Final Redemption and the Resurrection of
the Dead, Amen.

 



Newsletter Parashat Vayetze

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Please pray for the 
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Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:08

5:08

4:13

3:35

9:42

4:01

4:01

12/13 Nov

ויצא

******

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Shiur continues on lel Shabbat 

for 15 minutes after Arbit

on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

*****

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Check the attachment for the answers 
*****
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image.png
after Mincha (3:35 pm) in the hall
****
Avot Ubanim 2021 Nov 2.png
THIS WEEK 6:25 pm
*******
Youth Library Feb 21 Allowing books to be read in shul.gif
********
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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact 
Yehoshua Jacobs
********************
Q & A Parashat Vayetze
  1. When Yaakov traveled to Charan, the Torah stresses that he departed from Beer Sheva. Why?
    28:10 – The departure of a righteous person leaves a noticeable void in that place.
  2. On the night of his dream, Yaakov did something he hadn't done in 14 years. What?
    28:11 – Sleep at night lying down.
  3. G-d compressed the entire Land of Israel underneath the sleeping Yaakov. What did this symbolize?
    28:13 – That the Land would be easy for his descendants to conquer.
  4. Yaakov said “I will return with shalom.” What did he mean by “shalom”?
    28:21 – Completely without sin.
  5. Why did Yaakov rebuke the shepherds?
    29:7 – He thought they were loafing, stopping work early in the day.
  6. Why did Rachel, and not her brothers, tend her father's sheep?
    30:27 – Her brothers weren't born yet.
  7. Why did Yaakov cry when he met Rachel?
    29:11 – He saw prophetically that they would not be buried together; or because he was penniless.
  8. Why did Lavan run to greet Yaakov?
    29:13 – He thought Yaakov was carrying money.
  9. Why were Leah's eyes tender?
    29:17 – She cried continually because she thought she was destined to marry Esav.
  10. How old was Yaakov when he married?
    29:21 – Eighty-four.
  11. What did Rachel find enviable about Leah?
    30:1 – Her good deeds, thinking they were the reason Leah merited children.
  12. Who was Yaakov's fifth son?
    30:5 – Dan.
  13. Who was Leah's handmaiden? Was she older or younger than Rachel's handmaiden?
    30:10 – Zilpah. She was younger.
  14. How do you say dudaim in Arabic?
    30:14 – Jasmine (Yasmin).
  15. “G-d remembered Rachel” (30:22). What did He remember?
    30:22 – That Rachel gave Leah the “signs of recognition” that Yaakov had taught her, so that Leah wouldn't be embarrassed.
  16. What does “Yosef” mean? Why was he named that?
    30:24 “Yosef” means “He will add.” Rachel asked G-d for another son in addition to Yosef.
  17. G-d forbade Lavan to speak to Yaakov “either of good or of bad.” Why didn't G-d want Lavan to speak of good?
    31:24 – Because the “good” that comes from wicked people is bad for the righteous.
  18. Where are there two Aramaic words in this weeks Parsha?
    31:41 – Yagar Sahaduta, meaning “wall of testimony.”
  19. Who was Bilhah's father? Who was Zilpah's father?
    31:50 – Lavan.
  20. Who escorted Yaakov into Eretz Yisrael?
    32:1 – The angels of Eretz Yisrael.

All references are to the verses and Rashi's commentary, unless otherwise stated.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

תפלת
חנה

בספר שמואל
(פ”א) מובא המעשה – חנה אשת אלקנה אשר לא היו לה ילדים, וכשעלתה חנה אל
משכן ה' בשילה, בכתה חנה במר לבבה ונדרה נדר לה', שאם היא תזכה לבן
,
הרי
היא תקדישו לעבודת ה' כמו שמבואר שם. ובסוף תפילתה נתברכה על ידי עלי הכהן שהיה
גדול הדור, שה' ימלא את שאלתה. ויהי לתקופות הימים ותהר חנה ותלד בן ותקרא את שמו
שמואל, כי מה' שאלתיו. וממנו גדל שמואל הנביא. ונאמר שם בפסוק אודות תפלת חנה
“וחנה היא מדברת על לבה, רק שפתיה נעות וקולה לא ישמע
“.

ובגמרא במסכת
ברכות (לא.) אמר רב המנונא, כמה הלכתא גברוותא (כמה הלכות חשובות) איכא למשמע מהנך
קראי דחנה (יש ללמוד מהפסוקים של חנה
).

וחנה היא מדברת
על לבה רק שפתיה נעות” מכאן למתפלל שצריך שיחתוך בשפתיו, כלומר שלא יתפלל רק
בהרהור הלב אלא יבטא את התפילה בשפתיו ממש
.

וקולה לא
ישמע”, מכאן שלא ישמיע את קולו בתפילתו (בתפילת העמידה) ותניא, המשמיע קולו
בתפילתו הרי זה מקטני אמנה, שמראה כאילו אין הקדוש ברוך הוא שומע תפילה בלחש.
המגביה קולו בתפילתו הרי זה (נוהג בדרך) מנביאי השקר, שנאמר בהם
(מלכים פ
י”ח) ויקראו בקול גדול
.

ויש אומרים שמה
שאמר רב המנונא שלא ישמיע קולו בתפילתו, היינו שצריכה התפילה להיות בלחש עד שלא
תשמע אפילו לאזניו של המתפלל בעצמו. ומכל מקום בתלמוד שלנו ובתלמוד ירושלמי מוכח
שלא נאסרה אלא השמעת הקול בתפילה לאנשים אחרים, אבל המתפלל בעצמו יכול להשמיע
לאזניו. ואדרבא כתב הטור שהדעת ניתנת שיותר טוב להשמיע לאזניו, כי אז יוכל לכוין
יותר. וכן כתב הרמב”ם ז”ל, ולא יתפלל בלבו אלא מחתך הדברים בשפתיו
ומשמיע לאזניו בלחש, ולא ישמיע קולו (לאחרים.) וכן פסק הרשב”א, שלכתחילה מצוה
להשמיע לאזניו, וכן פסק מרן השלחן ערוך, וכן האריך בזה להלכה ולמעשה מרן הרב
עובדיה יוסף זצ”ל, שלכתחילה יש להשמיע לאזניו מה שמתפלל, וכמבואר
.

(ואף על פי שבספר
בדק הבית כתב מרן השלחן ערוך שמדברי הזוהר נראה שנכון שלא ישמיע קולו אפילו
לאזניו, מכל מקום העיקר להלכה כמו שפסק בספרו שלחן ערוך שנתחבר אחרי ספר בדק הבית,
ובו פסק מרן שצריך להשמיע לאזניו, וזאת משום שמרן חזר בו וראה שאין הכרח מדברי
הזוהר לומר שלא ישמיע לאזניו
.)

Hannah’s Prayer

In the Book of Shmuel (Chapter 1), an incident is
recounted that Hannah, wife of Elkana, did not have children. When Hannah made
a pilgrimage to the Mishkan (Tabernacle) in Shiloh, she cried to Hashem from
the depths of her soul and vowed that if Hashem would give her a son, she would
dedicate his life to the service of Hashem. At the conclusion of her prayer,
she was blessed by the leader of the generation, Eli Ha’Kohen, that Hashem
grant her wish. Indeed, shortly thereafter, Hannah became pregnant and
eventually gave birth to a son named Shmuel, a reference to the Hebrew words,
“for I have requested him from Hashem.” This child grew up to be one of the
greatest prophets, Shmuel Ha’Navi. Regarding Hannah’s prayer, the verse states,
“And Hannah was speaking upon her heart; only her lips moved but her voice was
not heard.”

The Gemara (Berachot 31a) states: “Rav Hamnuna said: How
many important laws must we derive from the verses involving Hannah!”

 The words “And Hannah was speaking upon her heart,
only her lips moved” teach us that one who prays must actually verbalize the
words of the prayer as opposed to only thinking them in one’s mind.

The words “But her voice was not heard” teaches us that
one may not make one’s voice heard during the Amida prayer. The Baraita states
that one who makes his voice heard while praying has little belief in Hashem,
for one is behaving as if Hashem does not hear prayers whispered in an
undertone. Furthermore, one who raises his voice while praying is behaving in
the manner of false prophets, as the verse (Melachim, Chapter 18) states
regarding the prophets of the
Ba’al, “And
they called in a loud voice.”

Some authorities maintain that when Rav Hamnuna said one
must not let one’s voice be heard while praying, this means that the prayer
must be recited so quietly that it is not even heard by the ears of the
individual praying. Nevertheless, it is clear from both our Talmud and the
Talmud Yerushalmi that only making one’s prayer heard by others is forbidden;
however, one may pray in a way that one hears the words one is uttering. On the
contrary, the Tur actually writes that it is preferable for one’s ears to hear
the words one is reciting, for this is conducive to proper concentration.
Similarly, the Rambam writes that “one should not pray in one’s heart; rather,
one should utter the words and make them heard to one’s ears in an undertone
but not make them be heard by others.” The Rashba likewise writes that it is a
Mitzvah to preferably make one’s prayer heard by one’s own ears. Maran
Ha’Shulchan Aruch rules likewise. Maran Rabbeinu Ovadia Yosef
zt”l deals with this matter at length and concludes that
halachically speaking, one should preferably be able to hear the words one is
uttering in one’s Amida prayer.

Although Maran Ha’Shulchan Aruch writes in his Bedek
Ha’Bayit that it seems from the holy Zohar that it is correct to pray in a
manner where not even one’s own ears hear the words one is reciting,
nevertheless, the Halacha follows what Maran has written in his Shulchan Aruch
which he authored after the Bedek Ha’Bayit where Maran rules that one should
make one’s prayer heard by one’s own ears. This is because Maran had changed
his mind and realized that there was no real indication from the Zohar that one
should not make one’s prayer heard by one’s own ears.


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Newsletter Parashat Toledot

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Please pray for the 
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:19

5:19

4:25

3:50

9:35

4:13

4:13

5/6 Nov

תולדות

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Starting this Week

A new series of 4 shiurim after Arbit on lel Shabbat 

for 15 minutes on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

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Check the attachment for the answers 
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after Mincha in the hall
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THIS WEEK 6:35 pm
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Would you like to do some Keriat Hatorah – Torah reading?
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Need to cancel or make a change?

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Please contact 
Yehoshua Jacobs
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Q & A Parashat Toledot
  1. Why was it important that Yitzchak look like Avraham?
    25:19 – So everyone would agree that Avraham was indeed his father.
  2. Why does the Torah stress that Rivka was Betuel's daughter and Lavan's sister?
    25:20 – To praise her, that even though her family was evil she was righteous.
  3. What are the two differences between Tamar's pregnancy and Rivka's pregnancy?
    25:24 – Rivka gave birth at full term to two children, one righteous and one wicked. Tamar gave birth after seven months to two righteous children.
  4. Why was Esav named Esav?
    25:25 – He was born fully developed. The name Esav is based on the Hebrew word for “made”.
  5. Who gave Yaakov his name?
    25:26 – G-d.
  6. How did Esav deceive his father?
    25:27 – Esav deceived Yitzchak by asking questions that suggested that he was very strict in mitzvah observance.
  7. Why was Esav faint when he returned from the field?
    25:29 – From having murdered.
  8. Why are lentils a food for mourners?
    25:30 – They are round like a wheel and mourning is like a revolving wheel that eventually touches everyone.
  9. What was the birthright that Yaakov bought from Esav?
    25:31 – The right to bring sacrifices.
  10. Why was Yitzchak not permitted to go to Egypt?
    26:2 – Through the akeida he had attained the status of a korban and was forbidden to leave Eretz Canaan.
  11. Why did the Philistines plug up the wells?
    26:15 – They felt that either marauders would attack to capture the wells, or, if attacking for other reasons, they would use the wells as a water supply.
  12. Why did Yitzchak lose his sight? (three reasons)
    27:1 – a) From the smoke of the incense offered by Esavs wives to their idols; b) From the angels tears which fell into Yitzchaks eyes at the time of the akeida; c) In order for Yaakov to receive the blessings.
  13. At what age should one anticipate his own death?
    27:2 – When he reaches five years from the age his parents were when they passed away, until five years after.
  14. Why did Rivka ask Yaakov to bring two kid goats?
    27:9 – One for Yitzchak and the other to offer as a korban Pesach.
  15. Why did Esav leave his special garments with Rivka?
    27:15 – He suspected that his wives might steal them.
  16. What fragrance did Yitzchak detect on Yaakovs garments?
    27:27 – The scent of Gan Eden.
  17. What was the “fat of the land” promised to Esav?
    27:36 – Italy.
  18. When will Esav be freed from subjugation to Yaakov?
    27:40 – When the Jewish People transgress the Torah.
  19. What inspired Esav to marry the daughter of Yishmael?
    28:7 – Seeing that his father despised his current wives, he resolved to take a wife from his father's family.
  20. Knowing that Machalat was Yishmael's daughter, it's self-evident that she was the sister of Nevayot. Why, then, does the Torah state that Esav married “Yishmael's daughter, the sister of Nevayot”?
    28:9 – To indicate that Yishmael died between her betrothal and her wedding, and that it was Nevayot who gave his sister in marriage to Esav. Knowing the date of Yishmael's death, we can determine the date of Esav's marriage and thus Yaakov's age, 63, at the time of his flight from Esav.

All references are to the verses and Rashi's commentary, unless otherwise stated.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

להישען בזמן התפילה

שאלה: האם בזמן שצריך לעמוד, כגון בתפלת העמידה, מותר להשען
על איזה חפץ
?

תשובה: במסכת זבחים (דף יט:) מבואר,
שלדעת חכמים, מי שנשען בשעה שהוא עומד, אין זה נחשב לעמידה. ומבואר בפוסקים שהלכה
כחכמים, שכל “הנסמך”, כלומר, הנשען
, נחשב כיושב ולא כעומד. (אף על פי שיש כמה נידונים בזה
בדברי הפוסקים, וכאן נכתוב רק את מסקנת ההלכה
).

ולפיכך
כתבו התוספות שם, שבשעה שצריך לעמוד, אין לסמוך (להשען). וכן כתבו הרא”ש ועוד
מרבותינו הראשונים. והביא דבריהם מרן הבית יוסף (בסימן קמא ובסוף סימן צד
).

וכן פסק
מרן השלחן ערוך (סימן צד) בזו הלשון: יש להזהר שלא לסמוך עצמו לעמוד (כלומר
, להשען על העמוד, כגון
עמוד התפלה שבזמנינו, או עמודי הבנין), או לחבירו
(כלומר, שנשען על חבירו) בשעת התפלה.

וכן
להיפך, בשעה שצריך לשבת, כגון, מי שצריך לומר “נפילת אפיים”, ואינו יכול
לשבת, כתב מרן החיד”א
(בקשר
גודל סי' יט), שעליו להשען על איזה דבר, וכך יוכל לומר את הנפילת אפיים. שהרי
הנשען על איזה דבר, נחשב כיושב
.

אולם
לגבי ברכת המזון, שמבואר בשלחן ערוך (סימן קפג) שיש לברכה כשהוא יושב, כדי שיהיה
מיושב בדעתו ויוכל לכוין היטב, נראה שבזה אין להקל לברך בשעה שהוא עומד אף על פי
שהוא נשען, מאחר ועדיין לא תתיישב דעתו בצורה כזו. וכן פסק בספר ילקוט יוסף (תפילה
עמוד תמב
).

ולסיכום: במקום שיש לעמוד בתפלה, כלומר, בתפלת העמידה, אין להשען על
איזה דבר, מאחר והנשען נחשב כעומד
.
אדם
שהוא זקן או חולה, ואינו יכול לעמוד בלי להשען, עליו לעמוד ולהשען, שעמידה כזו
בודאי עדיפה על פני ישיבה ממש
.

Leaning While Praying

Question: May one lean on any given
object during points of the prayer where one must stand, such as during the
Amida prayer?

Answer: The Gemara in Masechet Zevachim (19b) states that according to
the Sages, one who leans on something while standing is not considered standing
at all. The Poskim explain that the Halacha follows the opinion of the
Sages that if one is leaning on something, he is considered to be sitting, not
standing. (Although the Poskim quote several different scenarios, we shall only
write the bottom-line of the
Halacha.)

The Tosafot (ibid.) therefore write that at a time when one is obligated to be
standing, one should not lean on any object. The Rosh and other great Rishonim
rule likewise. Maran Ha’Bet Yosef (Chapter 141 and end of Chapter 94) quotes
their opinions.

Maran Ha’Shulchan Aruch (Chapter 94) rules as follows: “One should take care
not to lean against a pillar (such as prayer stand, i.e. “Shtenders” or pillars
of the building) or against one’s friend while praying (i.e. reciting the Amida
prayer).”

Similarly, when one is required to sit, such as while reciting “Nefillat
Apayim

(supplication prayer after Vidduy), Maran Ha’Chida (in his Sefer Kesher Gudal,
Chapter 19) that one should lean against something and one may then recite the
Nefilat Apayim” in this way, for one leaning on something is
considered sitting.

Nevertheless, regarding Birkat Hamazon, where Maran Ha’Shulchan Aruch (Chapter
183) writes that one must recite it while seated in order for one to be able to
recite it with maximum concentration, it seems that one should not rely on this
leniency and recite it while standing but leaning on something since one will
still not be able to concentrate properly in this position. The Sefer Yalkut
Yosef (Tefillah, page 442) rules accordingly.

Summary: During the part of the prayer service where one must be
standing, i.e. while reciting the Amida prayer, one must not lean on any
object, for when one leans on something, one is not considered standing.

If one is elderly or ill and cannot stand without leaning on something, one may
do so, for this is certainly more preferable than actually sitting down.