Newsletter Parashat Yitro



Have a look at our website 
Mazal Tov
Eli Maman
Tali Herman
on celebrating their recent engagement
שיזכו לבנות בית נאמן בישראל
Mazal Tov 
to our very dear members 
Vidal & Annette Maman
Richard & Dina Herman
on celebrating the 
engagement of their children

would like to use this opportunity
to wish our dear 
a massive Besiman Tov
on his engagement to 
Tali Herman
שיזכו לבנות בית נאמן בישראל
Special Mazal Tov
to our dear members
Vidal & Annette Maman
May Hashem always send them Semachot
in the same way they make others happy & laugh!!

Mazal Tov 
to ALL the 
Maman & Herman families 
Please pray for the 
refua shelema of 
Sulcha bat Mazal
check attachment for the answers
THIS week is Shabbat Yitro
where we read the 
עשרת הדיברות
10 Commandments

‘Aseret HaDiberot – The Ten Commandments

It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan, to commemorate the time when Yisrael stood at Har Sinai as if we are once again welcoming the face of the Shekhina (Divine Presence) and accepting the Tora.[1]

However, Rambam[2] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Tora is not true,” has veshalom. The reason we continue to follow this minhag, is because the heretics at the time of Rambam were much different then the heretics of today as heretics of today do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Tora. Also, it is clear that since we continue to read the remainder of the parasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of Algeria is also of this opinion and writes that the claims of the heretics could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we make berakhot before and after each ‘aliya latora – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that heretics will make a claim that the rest of the Tora is untrue.

Maran HaHida[8] cautions us, however, to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the congregation is standing, one is NOT allowed to sit, as this illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid. Nonetheless, the majority of Moroccan posqim write that the common minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are not concerned about the claims of the heretics at all.[9]

It was the tradition to gather women together and read them these Ten Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation according to Hazal.[10]

Certain parts of the parasha are read in a special tune, among them the ‘Aseret HaDiberot and the Shirat HaYam in order to ascribe special importance to these sections of the Tora as they speak about the high spiritual level of Bené Yisrael and not, has veshalom, to say that they are more important than the rest of the Tora.[11]


 The minhag of Spanish Portuguese synagogues & communities is to STAND during the reading of the Aseret Hadiberot

[1] As the Tora says “they were standing at a distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq 2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano (Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H, Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed (Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H, Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the fact that today we do not have the same type of heretics that they had in the times of Hazal and because of whom this minhag was spoken out fiercely against. Maran HaHida (LeDavid Emet Siman 7:5) further says that one should stand in order to stir feelings of fear and trepidation as were felt at Har Sinai.

Those who speak out against this practice do so because to a foreigner it might seem as if the ‘Aseret HaDiberot are more important than the rest of the Tora. This gives reason for the heretics to believe that only the ‘Aseret HaDiberot were given at Har Sinai and not the rest of the Tora which is not the truth, has veshalom.

[2] In his handwritten responsa that was compiled along with approximately 367 other responses in 1934. (Siman 46).


[3] Ribi Moshé Feinstein’s response, Igerot Moshé (Heleq 4, O”H Siman 22).


[4] Shemesh Umaghen (Heleq 1, O”H Siman 57 p.130-1) and (Heleq 3, O”H Siman 55:3).


[5] Maghen Abot (Siman 1, p.53-4): Diné Hashqamat HaBoqer.


[6] Maté Yehuda (Siman 1:6).


[7] LeDavid Emet (Siman 7:5).


[8] Toub ‘Ayin (Siman 11).


[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’atHeleq 3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq 3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi Refael Barukh Toledano (p.174), all say that the common minhag is to stand only once we reach the ‘Aseret HaDiberot. This is also the minhag of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab, Shabu’ot §12).


[10] This is to make the Tora more pleasant to them, and with this they should be more helpful to their husbands in facilitating their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the source and for the lyrics in Arabic.


[11] See Noheg BeHokhma (p.145 §13).

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



















21/22 Jan

(עשרת הדברות)


after Mincha (3:55pm) in the hall
Avot Ubanim 2021 Nov 2.png
THIS WEEK 6:45 pm
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
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Please contact Yehoshua Jacobs
Q & A Parashat Yitro
  1. Yitro had 7 names. Why was one of his names Yeter ?
    18:1 – Because he caused a parsha to be added to the Torah. Yeter means addition.
  2. News of which two events motivated Yitro to come join the Jewish People?
    18:1 – The splitting of the sea and the war against Amalek.
  3. What name of Yitro indicates his love for Torah?
    18:1 – Chovav.
  4. Why was Tzipora with her father, Yitro, and not with Moshe when Bnei Yisrael left Egypt?
    18:3 – When Aharon met Moshe with his family on their way down to Egypt, Aharon said to Moshe: “We're pained over the Jews already in Egypt, and you're bringing more Jews to Egypt?” Moshe, hearing this, sent his wife and children back to Midian.
  5. Why does verse 18:5 say that Yitro came to the desert — don't we already know that the Bnei Yisrael were in the desert?
    18:5 – To show Yitro's greatness. He was living in a luxurious place; yet he went to the desert in order to study the Torah.
  6. Why did Moshe tell Yitro all that G-d had done for the Jewish People?
    18:8 – To draw Yitro closer to the Torah way of life.
  7. According to the Midrash quoted by Rashi, how did Yitro respond when he was told about the destruction of Egypt?
    18:9 – He grieved.
  8. Who is considered as if he enjoys the splendor of the Shechina ?
    18:12 – One who dines with Torah scholars.
  9. On what day did Moshe sit to judge the Jewish People?
    18:13 – The day after Yom Kippur.
  10. Who is considered a co-partner in Creation?
    18:13 – A judge who renders a correct decision.
  11. “Moshe sat to judge the people, and the people stood before Moshe….” What bothered Yitro about this arrangement?
    18:14 – Yitro felt that the people weren't being treated with the proper respect.
  12. Why did Yitro return to his own land?
    18:27 – To convert the members of his family to Judaism.
  13. How did the encampment at Sinai differ from the other encampments?
    19:2 – The Jewish People were united.
  14. To whom does the Torah refer when it uses the term “Beit Yaakov “?
    19:3 – The Jewish women.
  15. How is G-d's protection of the Jewish People similar to an eagle's protection of its young?
    19:4 – An eagle carries its young on top of its wings to protect them from human arrows. So too, G-d's cloud of glory separated between the Egyptians and the Jewish camp in order to absorb Egyptian missiles and arrows fired at the Jewish People.
  16. What was G-d's original plan for Matan Torah ? What was the response of the Jewish People?
    19:9 – G-d offered to appear to Moshe and to give the Torah through him. The Jewish People responded that they wished to hear the Torah directly from G-d.
  17. How many times greater is the “measure of reward” than the “measure of punishment”?
    20:6 – 500 times.
  18. How is it derived that “Don't steal” refers to kidnapping?
    20:13 – Since it is written immediately after “Don't murder” and “Don't commit adultery,” it is derived that “Don't steal” refers to a crime carrying the same penalty as the first two, namely, the death penalty.
  19. In response to hearing the Torah given at Sinai, how far backwards did the Jewish people retreat in fear?
    20:15 – They backed away from the mountain twelve mil (one mil is 2000 cubits).
  20. Why does the use of iron tools profane the altar?
    20:22 – The altar was created to extend life; iron is sometimes used to make weapons which shorten life.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם אדם
ששתה תה או קפה חם, צריך לברך בסיום השתייה ברכה אחרונה, ברכת “בורא נפשות

תשובה: ביארנו
כבר בכמה הזדמנויות, כי לאחר ששותה אדם איזה משקה, צריך לברך ברכת
בורא נפשות”. ושיעור (כמות) המשקה שיש לשתות
 כדי להתחייב בברכה אחרונה
הוא שיעור “רביעית משקה בבת
אחת”, כלומר, צריך שישתה שיעור של כשמונים ואחד סמ”ק משקה (שהוא שיעור
הרביעית הנזכר בפוסקים), ואז יתחייב בברכה אחרונה

אולם תנאי נוסף יש בשיעור השתיה כדי להתחייב
בברכה אחרונה, שצריך שישתה בבת אחת
כלומר, כדרך שבני אדם רגילים
לשתות בנחת, דהיינו אפילו בשתים או בשלש לגימות, אבל בבת אחת בלא הפסק), שרק אז
מתחייבים בברכה אחרונה. אבל אם שתה מים או משקה אחר לאט לאט, אף על פי ששתה שיעור
רביעית, אינו מברך ברכה אחרונה כלל

ומעתה נבא לדון במי ששתה תה או קפה כשיעור
“רביעית”, אבל לא שתה בבת אחת, האם עליו לברך ברכה אחרונה או לא? כלומר,
האם דין שתיית קפה או תה שונה משתיית שאר המשקאות

ובאמת שהגאון רבי אברהם הלוי בשו”ת גינת
ורדים כתב, שמכיון שדרך השתייה של קפה או תה חם היא לאט לאט, שלא רגילים כלל לשתות
ממנו בבת אחת, לכן, אף אם שתה את שיעור הרביעית לאט לאט, חייב לברך ברכה אחרונה
ברכת בורא נפשות, הואיל וכך היא דרך שתיתו. כי הדבר שקובע לענין חיוב ברכה אחרונה,
הוא “דרך העולם”, כלומר
מנהג רוב בני האדם, והואיל
והרגילות היא לשתות את הקפה לאט לאט, לפיכך מברכים ברכה אחרונה בסיום שתיית הקפה
כל ששתה רביעית מהמשקה, אף על פי שלא שתה שיעור רביעית “בבת אחת”. וכן
דעת הגאון בעל כנסת הגדולה ועוד

אולם הפרי חדש דחה את דברי הגינת ורדים בזה,
וכתב שלעולם אי אפשר להתחייב בברכה אחרונה על משקה, אלא כשישתה “רביעית משקה
בבת אחת”, ואם שתה לאט לאט, אינו מברך אחר שתייתו. וכן הסכימו אחרונים רבים.
ואף הגאון גינת ורדים שכתב שאין צורך שישתה את הקפה “בבת אחת”, מכל מקום
כתב, שלמעשה המנהג וההלכה הרווחת והפשוטה בעיר הקודש ירושלים תובב”א, שאין
מברכים אחר שתיית קפה חם. נמצא אם כן שהמנהג הוא כדעת הגאון פרי חדש

ומרן רבינו הגדול רבי עובדיה יוסף זצ”ל האריך
בנדון זה בתשובה בשו”ת יביע אומר, והניף ידו שנית בתשובה בשו”ת יחוה
דעת, והעלה להלכה, שהואיל וכלל גדול בידינו
ספק ברכות
להקל”, לפיכך אין לברך ברכה אחרונה אחר שתיית קפה או תה ששתה ממנו לאט לאט.
ואף על פי שהביא כמה סברות לחזק את דברי הגינת ורדים, מכל מקום עדיין לא יצא הדבר
מכלל ספק, ולפיכך  להלכה העלה שאין לברך ברכה אחרונה אחר שתית קפה או תה, כל
שלא שתה בבת אחת

ולסיכום: אין חיוב ברכה אחרונה לאחר שתיית משקה,
אלא כששותה שיעור רביעית (כשמונים ואחד סמ”ק) משקה “בבת אחת”. ואין
חילוק בזה בין כששותה מים, או משקה אחר, וכן קפה או תה חם, שלעולם אינו מתחייב
בברכה אחרונה אלא כששותה שיעור רביעית בבת אחת

ובהלכה הבאה נדון האם מי ששתה קפה או תה כשיעור
רביעית “בבת אחת” מברך ברכה אחרונה, או שלעולם, לא שייך דין ברכה אחרונה
אחר שתית קפה או תה

Question: Must one recite the “Boreh Nefashot Rabbot”
blessing after drinking hot tea or coffee?

Answer: We
have already discussed on several occasions that after drinking any beverage,
one must recite the “Boreh Nefashot” after-blessing. The amount one must
drink in order to become obligated to recite this blessing is a Revi’it in
one shot, i.e. approximately 81 cc or 2.8 fluid ounces.

However, another condition must be met in order for one
to become obligated to recite an after-blessing which is that one must drink
this amount in one shot (i.e. in the usual manner that people drink, even if
this is in two or three gulps, but the gulps must be swallowed one after
another in a continuous manner and without interruption). On the other hand, if
one sips water or any other beverage slowly, even if collectively one has drunk
the amount of a Revi’it, one will not recite an after-blessing.

Now to our discussion: If one drinks a Revi’it of
tea or coffee but not in one shot, must one recite an after-blessing or not?
This means to say, do tea and coffee have a different law than other beverages?

Indeed, Hagaon Rabbeinu Avraham Ha’Levi rules in his
Responsa Ginat Veradim that since the usual manner of drinking tea or coffee is
to sip them slowly and not swallow larger gulps in one shot, even if one has
sipped the Revi’it slowly, one will be obligated to recite the “Boreh
” after-blessing since this is the way these beverages are drunk.
This is because the determining factor regarding reciting an after-blessing is
the “way of the world,” i.e. the normal way such a beverage is drunk; thus, as
long as one has drunk a Revi’it of the coffee or tea even if this was
not done in one shot, one should recite an after-blessing on them. Hagaon
Kenesset Ha’Gedolah rules likewise.

Nevertheless, the Peri Chadash rebuffs the opinion of the
Ginat Veradim and rules that the only way one can become obligated to recite an
after-blessing on beverages is if one drinks a Revi’it of the beverage
in a continuous manner; if one sipped a Revi’it of the beverage slowly,
one will not recite an after-blessing. Many Acharonim agree to his opinion.
Even the Ginat Veradim himself who rules that one need not drink the coffee in
one shot writes that the custom in the holy city of Jerusalem is not to recite
an after-blessing after drinking a hot coffee. Thus, the custom follows the
opinion of the great Peri Chadash.

Maran Rabbeinu Ovadia Yosef zt”l deals with this
matter extensively in his Responsa Yabia Omer and then once again in his
Responsa Yechave Da’at and rules that halachically speaking, since we follow
the rule that “when in doubt regarding a blessing, do not bless,” one should
not recite an after blessing after sipping hot tea or coffee slowly. Although
he provides several proofs to the opinion of the Ginat Veradim, nevertheless,
since a doubt still exists, one should not recite an after-blessing unless one
has drunk a Revi’it of the beverage in one shot.

Summary: One
does not become obligated to recite an after-blessing on beverages unless one
drinks a Revi’it (approximately 2.8 fluid ounces) of the beverage in a
continuous manner. It makes no difference whether one is drinking water, tea,
coffee, or any other beverage and one will never be obligated to recite an
after-blessing unless one drinks a Revi’it of the beverage in one shot.

In the next Halacha we shall discuss whether one who
drinks a Revi’it of tea or coffee in one shot becomes obligated to
recite an after-blessing or if an after-blessing never applies to tea and