Newsletter Parashat Vayetze



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Winter Timetable 5782 – 2021/22

מוצאי שבת



מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת


שבת פרשת






Shema before

Candle Lighting

Minha & Kabbalat Shabbat



















12/13 Nov




Shiur continues on lel Shabbat 

for 15 minutes after Arbit

on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 


Check the attachment for the answers 
after Mincha (3:35 pm) in the hall
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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.


Halachot from Maran Rabbi Ovadia Yosef Ztz'l


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
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.