Newsletter Parashat Bo



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לוח זמני תפלה לחורף תשפ״ב

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



















7/8 Jan



after Mincha (3:30 pm) in the hall
Avot Ubanim 2021 Nov 2.png
THIS WEEK 6:25 pm
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Q & A Parashat Bo
  1. What was Pharaoh's excuse for not releasing the Jewish children?
    10:11 – Since children don't bring sacrifices there was no need for them to go.
  2. How did the locusts in the time of Moshe differ from those in the days of Yoel?
    10:14 – The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many species.
  3. How did the first three days of darkness differ from the last three?
    10:22 – During the first three days the Egyptians couldn't see. During the last three days they couldn't move.
  4. When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?
    10:22 – During the plague of darkness the Jews could see and they searched for and found the Egyptians' vessels.
  5. Makat bechorot took place at exactly midnight. Why did Moshe say it would take place at approximately midnight.
    11:4 – If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake.
  6. Why did the first-born of the animals die?
    11:5 – Because the Egyptians worshiped them as gods, and when G-d punishes a nation He also punishes its gods.
  7. How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?
    11:8 – Moshe warned that “All these servants of yours will come down to me” when, in fact, it was Pharaoh himself who actually came running to Moshe.
  8. G-d told Moshe “so that My wonders will be multiplied” (11:9 ). What three wonders was -G- d referring to?
    11:9 – The plague of the first-born, the splitting of the sea, the drowning of the Egyptian soldiers.
  9. Why did G-d command the mitzvah of Rosh Chodesh to Aharon, and not only to Moshe?
    12:1 – As reward for his efforts in bringing about the plagues.
  10. Up to what age is an animal fit to be a Pesach offering?
    12:5 – One year.
  11. Prior to the Exodus from Egypt, what mitzvot involving blood did G-d give to the Jewish People?
    12:6 – Circumcision and Korban Pesach.
  12. Rashi gives two explanations of the word “Pasachti .” What are they?
    12:13 – “I had mercy” and “I skipped.”
  13. Why were the Jews told to stay indoors during makat bechorot?
    12:22 – Since it was a night of destruction, it was not safe for anyone to leave the protected premises of his home.
  14. What was Pharaoh screaming as he ran from door to door the night of makat bechorot ?
    12:31 – “Where does Moshe live? Where does Aharon live?”
  15. Why did Pharaoh ask Moshe to bless him?
    12:32 – So he wouldn't die, for he himself was a first-born.
  16. Why did the Jewish People carry their matzah on their shoulders rather than have their animals carry it?
    12:34 – Because the commandment of matzah was dear to them.
  17. Who comprised the erev rav (mixed multitude)?
    12:38 – People from other nations who became converts.
  18. What three historical events occurred on the 15th of Nissan, prior to the event of the Exodus from Egypt?
    12:41 – The angels came to promise that Sarah would have a son, Yitzchak was born, and the exile of the “covenant between the parts” was decreed.
  19. What is the source of the “milk and honey” found in Eretz Yisrael ?
    13:5 – Goat milk, date and fig honey.
  20. The only non-kosher animal whose first-born is redeemed is the donkey. What did the donkeys do to “earn” this distinction?
    13:13 – They helped the Jews by carrying silver and gold out of Egypt.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שיהיה המאכל
לפניו בשעה שמברך

אנו פותחים כמנהגינו בלימוד הלכות ברכות הנהנין,
כלומר, ברכות שתיקנו חז”ל לברכן על הנאות האדם בעולם. ונבאר הלכות שנתבארו
כבר בשנים קודמות, ובתוספת הלכות אקטואליות

ועתה נבאר את הדין, שיש לברך על מאכל, רק כאשר
הוא מונח לפני המברך, שהלכה זו, היא ראש וראשון לכל הלכות ברכות

שימתין עד שיובא המאכל לפניו
אין מברכין לא על אוכל ולא על משקה
עד שיביאוהו לפניו, כלומר שיהיה המאכל או המשקה מונח לפני המברך בעת הברכה
. ומבואר בתלמוד ירושלמי, שמי שבירך על מאכל בזמן שאותו
מאכל לא היה לפניו
ורק אחרי שבירך הביאוהו לפניו,
צריך לחזור ולברך שנית על אותו מאכל לפני שיאכל ממנו

נמצא שהמברך על מאכל בשעה שהוא אינו מונח לפניו,
בירך ברכה לבטלה, ועתה עליו לחזור ולברך שנית. וכדברי הירושלמי פסקו מרן השלחן
ערוך וכל הפוסקים, משום שאם לא היה לפניו מאותו מאכל בעת שבירך, לא היה לברכה
“על מה לחול”, ולפיכך צריך לחזור ולברך שנית. ואפילו אם כיוון בעת
שבירך, על אותו המאכל שיובא לפניו
צריך לחזור ולברך.

מאכל עטוף
אולם אם היה המאכל מונח לפניו בזמן
, אלא שהיה מונח בתוך קופסא, או שהיה עטוף בנייר,
אינו חוזר לברך עליו, כיוון שהיה מונח לפניו ובידו הדבר לקחת ממנו לאכלו. אך בודאי
לכתחילה יש לנהוג כמו שביארנו כבר, שמצווה שיאחוז את מה שמברך עליו ביד ימינו, ולא
יסתפק במה שהמאכל מונח לפניו, אפילו אם אינו עטוף בנייר וכדומה

עומד בסמוך לנחל או לברז זורם
מי שעומד על אמת המים, (כלומר,
עומד סמוך לנחל או נהר זורם), ורוצה לברך על המים, מברך ושותה, אף על פי שהמים
ששותה לא היו לפניו בזמן שבירך. וטעם הדבר, מפני שבאמת המים, המים עתידים בודאי
לבוא לפניו, כדרכו של נהר שזורם כל הזמן, ואין הדבר דומה לפירות וכדומה שהובאו
לפניו אחר שבירך, מפני ששם אין הדבר ברור כל כך שהפירות יובאו לפניו. וכן הדין אם
שותה מים מן הברז, שיכול לברך ולשתות מן המים שזורמים אחר כך

באופן שהמאכל בודאי יובא לפניו
ומכל מקום כתב הפרי מגדים, שאף
לגבי פירות ושאר מאכלים, אם הדבר ברור שהם יובאו לפניו, וכגון שהם נמצאים בחדר
הסמוך וכיוצא בזה, לא יחזור לברך כאשר הם יובאו לפניו, משום שיש מקום לומר שדינם
שווה לדין אמת המים שהזכרנו, ולכן מחמת הספק אין לברך שנית. ובודאי שכל זה רק
בדיעבד, אבל לכתחילה צריך להיזהר שיהיה המאכל לפניו ממש וכמו שביארנו

ולסיכום: יש לברך
על מאכל, רק כאשר המאכל מונח לפני המברך. ואם המאכל לא היה מונח לפניו בשעת הברכה,
עליו לחזור ולברך שנית בשעה שיובא המאכל לפניו. אולם אם היה הדבר ברור שהמאכל יובא
לפניו, כגון שהיה מונח בחדר סמוך וכדומה, בדיעבד אינו חוזר לברך שנית על המאכל

העומד בסמוך לנהר זורם, או לברז פתוח, רשאי
לכתחילה לברך על המים העתידים לבא לפניו, ולשתות מהם

Food Must be in Front of the Individual While Reciting a

We will therefore begin a segment on the laws of
Blessings of Enjoyment. In following Halachot we shall discuss some more laws
pertaining to reciting blessings which have not yet been probed thoroughly in
the Halacha Yomit in addition to some new, pertinent laws.

We shall now discuss the law that the food must be in
front of the individual before reciting a blessing, for this is the first law
in reference to the laws of blessings.

Waiting Until the Food is Brought Before the Individual

One may not recite a blessing on a food or drink until it has been brought
before him, meaning that the food or drink must be placed before the individual
at the time of the blessing. The Talmud Yerushalmi explains that if one
a blessing at a time when the food was not in front of him and only after
reciting the blessing was the food brought before him, he must repeat the
blessing a second time before partaking of that food.

It turns out that if one recites a blessing on a food
before it was placed in front of him, he has recited a blessing in vain and
must recite the blessing again. Maran Ha’Shulchan Aruch and the rest of the
Poskim rule in accordance with this Yerushalmi, for if the food was not in
front of the individual at the time he blessed, the blessing had “nothing to
take effect on,” and one must thus recite the blessing again. Even if at the
time one recited the blessing one had specific intention about the food that
would be brought before him, one will still be obligated to recite the blessing

Wrapped Food

Nevertheless, if the food was in front of the individual when he recited the
blessing but was in a box or wrapped with paper and the like, one would not
recite the blessing over again since it was indeed in front of him and he has
the ability to take it and eat from it. It is nonetheless preferable to conduct
one’s self as we have
already discussed, in that there is a Mitzvah to
hold the food one is reciting a blessing on in one’s right hand and one should
not suffice with the food merely being placed before him, even if it is not

One Standing Next to a Stream or a Running Faucet

One who is standing next to a running stream or river and would like to recite
a blessing on the water may indeed recite the blessing and drink although the
water that one drinks is not the actual water that was in front of him when he
recited the blessing. The reason for this is because regarding a stream, the
water will certainly come in front of him since the nature of a stream is that
it flows constantly; this is not comparable to a case when one recites a
blessing on fruits and the like which are only are placed before him
afterwards, for in that case, it is not as certain that the fruits will be
brought before him. The same applies regarding drinking water from a faucet or
fountain in that one may recite the blessing and drink the water that emerges

When the Food will Certainly be Brought Before the

Nevertheless, the Peri Megadim writes that even with regards to fruits and the
like, if they will certainly be brought before him, for instance, if they are
in the adjacent room and the like, one should not recite the blessing again
when they are placed in front of him, for there is room to say that they share
the same law of the aforementioned stream or fountain. Therefore, because of
the doubt involved, one should not recite the blessing again. Clearly, this
only applies if one already finds himself in this situation; preferably,
however, one should take care that the food actually be in front of him before
he begins to recite the blessing, as we have explained.

Summary: One
should only recite a blessing on food when the food has already been placed in
front him. If the food was not in front of him at the time one recited the
blessing, one must recite the blessing over again when the food is brought
before him. However, if it was clear that the food would certainly be brought
before him, for instance, if the food was in the adjacent room and the like,
one should not recite the blessing over again before partaking of the food.

If one is standing next to a flowing stream or a running
faucet or fountain, one may recite a blessing on the water that will soon come
before him and then begin to drink.