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Newsletter Parashat Vayeshev – Shabbat Mevarechim – Shabbat Chanuka

ק׳ ק׳ שׁערי תפילה




is
(1)
שבת מברכים
(2)
Shabbat Chanuka
Remember
על הניסים
FULL הלל
**********
לוח זמני תפלה לחורף
תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
4:48 |
4:44 |
3:48 |
3:10 |
10:06 |
3:35 |
3:35 |
8/9 Dec |
וישב (ש''מ) (חנוכה) |



Yaakov settles in the land of Canaan. His favorite son, Yosef, brings him critical reports about his brothers. Yaakov makes Yosef a fine tunic of multi-colored woolen strips. Yosef exacerbates his brothers’ hatred by recounting prophetic dreams of sheaves of wheat bowing to his sheaf, and of the sun, moon and stars bowing to him, signifying that all his family will appoint him king. The brothers indict Yosef and resolve to execute him. When Yosef comes to Shechem, the brothers relent and decide, at Reuven’s instigation, to throw him into a pit instead. Reuven’s intent was to save Yosef. Yehuda persuades the brothers to take Yosef out of the pit and sell him to a caravan of passing Ishmaelites. Reuven returns to find the pit empty and rends his clothes. The brothers soak Yosef’s tunic in goat’s blood and show it to Yaakov, who assumes that Yosef has been devoured by a wild beast. Yaakov is inconsolable. Meanwhile, in Egypt, Yosef has been sold to Potiphar, Pharaoh’s Chamberlain of the Butchers.
In the Parsha’s sub-plot, Yehuda’s son Er dies as punishment for preventing his wife Tamar from becoming pregnant. Onan, Yehuda’s second son, then weds Tamar by levirate marriage. He too is punished in similar circumstances. When Yehuda’s wife dies, Tamar resolves to have children through Yehuda, as this union will found the Davidic line culminating in theMashiach.
Meanwhile, Yosef rises to power in the house of his Egyptian master. His extreme beauty attracts the unwanted advances of his master’s wife. Enraged by his rejection, she accuses Yosef of attempting to seduce her, and he is imprisoned. In prison, Yosef successfully predicts the outcome of the dream of Pharaoh’s wine steward, who is reinstated, and the dream of Pharaoh’s baker, who is hanged. In spite of his promise, the wine steward forgets to help Yosef, and Yosef languishes in prison.
Ohr Somayach Institutions www.ohr.edu
- Which miracle do we celebrate with the lighting of candles?
The oil for lighting the menorah in the Beit Hamikdash after the victory over the Hellenites was only enough for one day and it miraculously lasted for eight days until a new supply of pure oil was available. (Rambam, Laws of Chanukah 1:1) - How did they know that the oil found was uncontaminated?
Its container had the seal of the kohen gadol. (Mesechta Shabbat 21b) - Who led the battle against the Hellenites?
Matityahu, the kohen gadol and his sons. (Rambam, Laws of Chanukah 1:1, and the “Al Hanissim” prayer in the Siddur) - During which of the “four exiles” did the miracle of Chanukah take place?
The third exile under Hellenite oppression during the era of the second Beit Hamikdash. (Rambam, Laws of Chanukah 1:1) - Name two non-halachic customs connected with Chanukah.
Eating either donuts or potato pancakes made with oil and playing with the sivivon (dreidel). - How many blessings are made before lighting candles?
Three blessings the first night and two the other nights. (Rambam, Laws of Chanukah 1:4) - Why do we light the extra candle known as the “shamash”?
Since it is forbidden to benefit from the light of the candles we light an extra one so that if we do benefit it will be from that one called the shamash because it is sometimes used to serve as the lighting agent. (Shulchan Aruch Orach Chaim 673:1) - What is added to our regular prayers at least three times a day?
The prayer “Al Hanissim” (Ibid. 682:1) - What is the special reading of the Torah each day?
The gifts of the nesi’im (heads of the twelve tribes at the inauguration of the Sanctuary as recorded in Bamidbar 7:1-8). (Ibid. 684:1) - Is it obligatory to eat a meal like on Purim?
No. But if the meal is accompanied by songs of praise to Heaven it is considered a seudat mitzvah. (Ibid. 670:2) - When do we have occasion to use three Sifrei Torah on Chanukah?
When Rosh Chodesh Tevet is on Shabbat and we read selections for Shabbat, Rosh Chodesh and Chanukah. (Ibid. 684:3) - What three mitzvot did the Hellenites decree against?
Shabbat, circumcision and Rosh Chodesh. (Midrash) - What damage did the Hellenites do to the Beit Hamikdash?
They made breaks in the walls and contaminated the sacred items. (Rambam, Laws of Chanukah 1:1) - What two military advantages did the Hellenite army have over the Jews?
They were stronger and more numerous. (“Al Hanissim” Prayer) - Is it permissible to do work on Chanukah?
It is permissible to work but women have a custom of refraining from work for the first half hour that the candles are burning. (Mishna Berurah 670:1) - Why is there no Mussaf prayer on Chanukah except for Shabbat and Rosh Chodesh?
Because there were no additional sacrifices in the Beit Hamikdash during Chanukah. (Shulchan Aruch Orach Chaim 682:2) - How does the name Chanukah indicate the date when this holiday begins?
If we break up the word into two parts — Chanu, and the letters chaf and hei, we read that they rested from the war on the 25th day of the month. - What special prayer do we add to the morning services?
Hallel (Shulchan Aruch Orach Chaim 683:1) - What did the Jews do after victory that explains the name Chanukah?
They rededicated the altar in the Beit Hamikdash, which the Hellenites had defiled. (“Chanukah”means inauguration.) - Which regular prayers in the morning service do we omit on Chanukah?
Tachanun and Psalm 20 before Uva Letzion. (Shulchan Aruch Orach Chaim 683:1)


הדלקת נרות חנוכה בערב שבת
הקדמת תפלת המנחה להדלקת הנרות
טוב להחמיר להתפלל תפלת מנחה בערב שבת חנוכה, קודם הדלקת הנרות, מפני שתפילת מנחה נתקנה כנגד קרבן התמיד של בין הערביים, שהיו מקריבים בבית המקדש, והדלקת הנרות היא זכר לנס שנעשה במנורת בית המקדש. וסדר העבודה בבית המקדש היה, שהקדימו את הקרבת קרבן התמיד להדלקת הנרות. לפיכך נכון להקדים את תפלת המנחה להדלקת נרות החנוכה.
ולכן נהגו רבים להתפלל תפלת מנחה בשעה מוקדמת ביום ששי, ואחר כך חוזרים לבתיהם, ומתארגנים לכבוד שבת, ומדליקין נרות חנוכה, ושוב חוזרים לבית הכנסת לתפלת ערבית.
אם אינו מוצא בנקל מנין שמתפללים מנחה מוקדמת, כתב מרן רבינו עובדיה יוסף זצ“ל, שיקדים להדליק נרות חנוכה לפני תפילת מנחה, ואחר כך ילך להתפלל עם הציבור. (ולא יתפלל מנחה ביחידות לפני הדלקת הנרות, כי מעלת תפלה בציבור גדולה יותר מענין הקדמת תפלת מנחה להדלקת הנרות.( (חזון עובדיה, חנוכה, עמוד קעט).
זמן הדלקת נרות חנוכה בערב שבת
בערב שבת של חנוכה, אי אפשר להדליק נרות כמנהגינו בימות החול, שהרי כבר נכנסה השבת וקדש היום. לכן יש להקדים את הדלקת נרות החנוכה לפני זמן כניסת השבת. ואין להקדים את הדלקת נרות חנוכה יותר מדאי, אלא ידליק כעשרים דקות לפני השקיעה. ואם רצה להקדים יותר, רשאי, ובתנאי שלא ידליק מוקדם יותר מזמן פלג המנחה, שהוא שיעור שעה ורבע בשעות זמניות קודם שקיעת החמה. (וכבר ביארנו לפני כמה ימים כיצד יש לחשב שעה זמנית).
שיעור השמן שצריך לשים בנר
אף על פי שאנו מקדימים את הדלקת נרות החנוכה לפני כניסת השבת, ולא בזמן צאת הכוכבים כבכל יום, מכל מקום צריך שהנרות ידלקו כשיעור שהן דולקות בכל יום. כלומר, עד כחצי שעה אחר זמן צאת הכוכבים. (דהיינו שהנרות ידלקו במשך עשרים דקות עד שעת השקיעה, ואחר כך עוד רבע שעה עד זמן צאת הכוכבים, ועוד חצי שעה כשיעורן בכל יום). ולכן צריך לתת שמן או להניח נרות שיהיו ארוכים דיים בערב שבת, בכדי שידלקו לפחות עד חצי שעה אחרי זמן צאת הכוכבים.
ישנם רבים שמחוסר ידיעה קונים נרות חנוכה, שאינם דולקים למשך זמן מספיק (שעה וחמש דקות). ויש להעיר את תשובת לבם לכך. ומי שאין לו נרות שיכולים לדלוק שיעור זמן די ארוך כדת וכהלכה, ידליק לכל הפחות נר אחד כזה לצאת בו ידי חובת עיקר התקנה.
נר שבת ונר חנוכה, מי קודם?
יש להקדים הדלקת נרות חנוכה לפני הדלקת נרות שבת, מפני שמצות הדלקת נר חנוכה היא חביבה מאד. ומטעמים נוספים. (כמו שהסברנו בעבר, לפי מה שנתבאר בספר חזון עובדיה, חנוכה, עמ' קעד).
לסיכום: יש להשתדל להתפלל מנחה לפני הדלקת הנרות של ערב שבת. יש להדליק נרות חנוכה כעשרים דקות לפני שקיעת החמה. יש להקפיד שהנרות יוכלו לדלוק עד כחצי שעה לאחר צאת הכוכבים, כלומר, למשך לפחות שעה וחמש דקות. ויש להקדים הדלקת נרות חנוכה להדלקת נרות שבת.
The Proper Time for Lighting Chanukah Candles On Erev Shabbat
Therefore, many have the custom to pray Mincha earlier on Friday after which they go home to prepare for Shabbat, light the Chanukah candles, and finally return to synagogue to pray Kabbalat Shabbat and Arvit.
However, if a Minyan that prays Mincha early on Friday afternoon is not easily accessible, Maran Rabbeinu Ovadia Yosef zt”l writes that if one will be able to find a later Minyan for Mincha, it is preferable to first light Chanukah candles and then pray with a Minyan rather than pray Mincha alone before lighting, for the significance of praying with Minyan is greater than praying before lighting (see Chazon Ovadia-Chanukah, page 179).
Many people unknowingly buy ready-to-light oil glasses for Chanukah that do not have the proper amount of oil to burn for this prolonged time of over an hour. If one does not have all the candles with the required amount of oil, one should make sure that at least one candle has the prescribed amount of oil to last until the allotted time in order to fulfill at least the minimal obligation of lighting the Chanukah candles.
Summary: One should preferably try to pray Mincha before lighting Chanukah candles on Erev Shabbat. Chanukah candles should be lit on Friday afternoon approximately twenty minutes before sunset. One should take care to fill the glasses with enough oil for the candles to remain lit until a half-hour after nightfall, i.e. approximately one hour and five minutes after having been lit. Chanukah candles should be lit before Shabbat candles.
נר חנוכה במוצאי שבת – נר חנוכה מנר חשמל
מנויים יקרים, לרגל ימי החנוכה, אנו שמחים להגיש את ההלכה יומית במסגרת האתר החדש שעלה אתמול, מלבד השינויים החזותיים במראה האתר, הוספנו שיפורים נוספים כפי שניתן לראות, באופן ההגשה של ההלכה יומית בארבע שפות בצורה מותאמת, בהתאמה למסכים קטנים ולמסכי טלפון, וכן בהוספת תמונות השייכות להלכות שישלחו, ועוד הוספות אחרות שיתווספו בעזרת ה' בהמשך.
אנו תקוה שחפץ ה' בידינו יצלח, ונזכה להגדיל תורה ולהאדירה, ושוב אנו פונים לקהל הלומדים היקר, להמליץ בפני קרובים וידידים להרשם אף הם ולהצטרף לקהל הרבבות הלומדים את ההלכה היומית מידי יום, וזכות התורה וזכות מרן רבינו עובדיה יוסף זצוק”ל תגן בעדכם, תזכו לשנים רבות נעימות וטובות!——————————————
במוצאי שבת של חנוכה, מדליקים בבית הכנסת נרות חנוכה, ואחר כך מבדילים על הכוס, כדי לאחר את יציאת השבת כמה שאפשר. ואף על פי שהמדליק נרות חנוכה, פורק מעליו את קדושת השבת, מכל מקום טוב להדליק נרות חנוכה בבית הכנסת אחר תפלת ערבית, שהרי כל הציבור שאינם מדליקים נרות, נשארים בקדושת השבת עד שיבדילו. וגם כדי שיהיה פרסומי ניסא בהדלקת הנרות בבית הכנסת, שהרי אם יבדילו קודם ההדלקה, רוב הציבור ילכו לבתיהם קודם ההדלקה, ולא יראו את ההדלקה בבית הכנסת.
כשמגיע אדם לביתו, יקדים להבדיל על הכוס תחילה, ואחר כך ידליק נרות, שתדיר ושאינו תדיר, תדיר קודם. (ומצות הבדלה היא תדירה, שעושים אותה בכל שבוע).
זמן רבינו תם
למנהג רבים ושלמים הנוהגים להחמיר שלא לעשות מלאכה במוצאי שבת, עד שיבוא זמן רבינו תם, הוא הדין שאף במוצאי שבת חנוכה צריכים להמתין שלא להדליק נרות עד זמן רבינו תם, מפני שאין זה מנהג טוב ותו לא, אלא ראוי ונכון לכל אחד ואחת לנהוג כשיטת רבינו תם, ובפרט שכן דעת מרן השולחן ערוך. וכפי מנהגו הטוב של מרן רבינו עובדיה יוסף זצ”ל, שעורר על ענין זה כל ימי חייו, ועורר גם אותנו לכתוב על כך בהלכה יומית, ורבים שמעו בקולו ועליהם תבא ברכת טוב.
ברכת בורא מאורי האש
אין מברכים ברכת “בורא מאורי האש” על נרות חנוכה (וכגון בבית הכנסת שמדליקים קודם ההבדלה, או אם טעה והדליק נרות קודם ההבדלה), שהרי אסור ליהנות מנרות חנוכה, ואין מברכים “בורא מאורי האש” עד שיאותו לאורו של נר ההבדלה, כלומר, הנאה מאור הנר, אבל על נר השמש שהוא חול, מותר לברך “בורא מאורי האש“.
הדלקת נרות חנוכה בחשמל
כתב מרן רבינו עובדיה יוסף זצ”ל, שאין יוצאים ידי חובה בהדלקת חנוכייה חשמלית, מפני שאין בחנוכייה חשמלית לא שמן ולא פתילה, והנס שהתרחש במנורת בית המקדש היה בשמן שהספיק לשמונה ימים, ולכן אף שמותר להשתמש לנר חנוכה בנרות של נפט או שמן פרפין וכדומה, מכל מקום יש דמיון בינם לבין שמן זית, מה שאין כן בחשמל, ועוד נוספו בזה סברות לאיסור הדלקת נר חנוכה בחשמל. ומכל מקום כתב מרן הרב זצ”ל, שאם יזדמן שאין לאדם שום אפשרות להדליק בשמן או בשעווה, ידליק במנורה חשמלית בלא ברכה. וצריך שיהיה הנר מונח במקום שאין רגילים להניחו בשאר ימות השנה כדי שיהיה ניכר שהוא נר חנוכה.
וכבר הזכרנו בדין הדלקת נרות שבת, שלגבי ברכת בורא מאורי האש בהבדלה במוצאי שבת, צריך שיהיה נר ממש עם אש גלויה, אבל אין לברך על נר חשמל. וכן הסברנו את הדין בזה לעניין נרות שבת.
Lighting Chanukah Candles on Motza’ei Shabbat and Electric Chanukah Candles
On Motza’ei Shabbat Chanukah, in the synagogue, Chanukah candles are lit first and only following this is Havdala recited in order to delay the departure of Shabbat as much as possible. Although the one lighting the Chanukah candles removes the sanctity of Shabbat from himself, nevertheless, the rest of the members of the congregation who have not yet lit still retain the sanctity of Shabbat. Also, the Chanukah candles are lit first in order to publicize the miracle, for if Havdala were to be recited first, most of the congregation would have gone home before Chanukah candle-lighting.
When one returns home from synagogue, since the act of lighting a fire will in any case remove the sanctity of Shabbat, one should first recite Havdala and only then light Chanukah candles, for the more frequent Mitzvah should be performed first. (Havdala is indeed more frequent, for it is recited every week.)
We have already mentioned within the laws of lighting Shabbat candles that regarding the blessing of “Boreh Me’orei Ha’esh” on Motza’ei Shabbat that one must specifically use an open flame as opposed to electric light which is invalid for this blessing. We have also previously mentioned the Halacha regarding lighting Shabbat candles with electric bulbs.
Newsletter Parashat Vayishlach

ק׳ ק׳ שׁערי תפילה

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*****



לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
4:51 |
4:47 |
3:52 |
3:15 |
10:00 |
3:38 |
3:38 |
1/2 Dec |
וישלח |
שבת
קרבנות
8:45 am
הודו
9:00 am
*****
EVERY MOTZAE SHABBAT
THIS WEEK 6:05 pm
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Returning home, Yaakov sends angelic messengers to appease his brother Esav. The messengers return, telling Yaakov that Esav is approaching with an army of 400. Yaakov takes the strategic precautions of dividing the camps, praying for assistance, and sending tribute to mollify Esav.
That night, Yaakov is left alone and wrestles with the angel of Esav. Yaakov emerges victorious but is left with an injured sinew in his thigh (which is the reason that it is forbidden to eat the sciatic nerve of a kosher animal). The angel tells him that his name in the future will be Yisrael, signifying that he has prevailed against man (Lavan) and the supernatural (the angel). Yaakov and Esav meet and are reconciled, but Yaakov, still fearful of his brother, rejects Esav’s offer that they should dwell together.
Shechem, a Caananite prince, abducts and violates Dina, Yaakov’s daughter. In return for Dina’s hand in marriage, the prince and his father suggest that Yaakov and his family intermarry and enjoy the fruits of Caananite prosperity. Yaakov’s sons trick Shechem and his father by feigning agreement. However, they stipulate that all the males of the city must undergo brit milah. Shimon and Levi, two of Dina’s brothers, enter the town and execute all the males who were weakened by the circumcision. This action is justified by the city’s tacit complicity in the abduction of their sister.
G-d commands Yaakov to go to Beit-El and build an altar. His mother Rivka’s nurse, Devorah, dies and is buried below Beit-El. G-d appears again to Yaakov, blesses him and changes his name to Yisrael. While traveling, Rachel goes into labor and gives birth to Binyamin, the twelfth of the tribes of Israel. She dies in childbirth and is buried on the Beit Lechem Road. Yaakov builds a monument to her. Yitzchak passes away at the age of 180 and is buried by his sons. The Torah portion concludes by listing Esav’s descendants.
Ohr Somayach Institutions www.ohr.edu

חייל בבית כנסת ובכותל המערבי
שאלה: חייל המצוייד בנשק, האם רשאי להכנס לבית הכנסת או לכותל המערבי עם הרובה או האקדח שעמו?
תשובה: בספר ארחות חיים, כתב בשם מהר”ם מרוטנבורג, אסור להכנס לבית הכנסת בסכין (עם סכין) ארוך, מפני שהתפילה מאריכה חייו של אדם (כמו שאמרו בברכות נד:) והסכין מקצר ימיו. ומרן הבית יוסף (סימן יז) הביא דברי הארחות חיים. וכן כתב רבינו הרשב”ץ. וכיוצא בזה שנינו במכילתא, “ואם מזבח אבנים תעשה לי לא תבנה אתהן גזית (אבנים מסותתות), כי חרבך הנפת עליה ותחלליה” (שסיתות אבנים הוא על ידי חרב). אמר רבי שמעון בן אלעזר, המזבח נברא להאריך שנותיו של אדם, והברזל מקצר שנותיו של אדם, אינו רשאי להניף המקצר על המאריך.
ואף שכך דעת המהר”ם, מכל מקום רבינו פרץ חולק על דעת המהר”ם בזה, וסובר שאין בזה איסור מן הדין. אבל אנו פוסקים להלכה כדעת המהר”ם מרוטנבורג, שכן פסק מרן בשלחן ערוך (סימן קנא). ועל כן יש לאסור להכנס לבית הכנסת עם חרב או סכין גדולה. אלא שדין זה אינו נפוץ כל כך בזמנינו, שסתם בני אדם אינם נושאים עמם חרבות, אולם יש לדון מכאן לענין נשק אישי, שגם הוא מקצר ימיו של אדם, ועשוי מברזל, ואם כן מסתבר גם כן שיש לאסור כניסה עם נשק אישי לבית הכנסת.
והנה לפני כמה שנים הזכרנו כתבנו, שנהגו לכסות את הסכינים בשעת ברכת המזון, מפני שהסכין מקצר ימיו של אדם, וברכת המזון מאריכה חייו, ועל כן נכון לכסות את הסכינים כמו שביארנו. וכן פסק מרן השלחן ערוך (סי' קפ). והקשה מכאן הטורי זהב, למה כתב המהר”ם שדוקא בסכין “ארוך” אין להכנס לבית הכנסת, והרי לגבי ברכת המזון לא מצאנו חילוק בין סכין ארוך לסכין קצר. ותירץ הטורי זהב, שבברכת המזון ניתן בקלות לכסות כל סכין שעל השלחן, ולמה לא נעשה כן, מה שאין כן בבית הכנסת שיצטרך להסיר מעליו את הסכין לגמרי ולמצוא מקום להניחו, וגם לעתים יש צורך להשתמש בסכין בבית הכנסת, ואז יצטרך ללכת להחזירה, והיא טירחה יתירה, לכן לא הטריחוהו כל כך מפני סיבה זו. מה שאין כן בסכין גדולה, שאין בה צורך כל כך, הטריחוהו שלא להכניסה כלל לבית הכנסת.
ומן האמור למד מרן אבינו מלכנו רבנו הקדוש רבי עובדיה יוסף זצ”ל, לנדון דנן, שגם חייל שיש לו נשק, והוא חייב ללכת עם נשקו בגלל סיבות בטחוניות, ואם יפרוק הנשק מעליו בבית הכנסת אפשר שיגרום לסכנה כלשהי, רשאי להכנס לבית הכנסת עם הנשק שלו, שהרי במקרה כגון זה, לא הטריחוהו כל כך להמנע מכניסה לבית הכנסת עם נשק. ומכל שכן אם יכסה את נשקו בבגדיו וכדומה, שאז יש מקום יותר להקל בזה שיוכל להכנס בשופי לבית הכנסת עם נשק. והאריך עוד להביא סימוכין לדבריו.
וכן לגבי הכותל המערבי, שנכון מאד שיהרו החיילים הנכנסים לשם לתפלה וכדומה, לכסות נשקם. אבל אם יש צורך בהצגת הנשק מסיבה בטחונית וכדומה, הורה מרן רבינו זצ”ל (חזון עובדיה תענית, בסוף הספר), שיוכלו לסמוך על סברת המיקלים בזה.
ועל כן לסיכום, נכון ורצוי מאד שחייל הנכנס לבית הכנסת להתפלל יכסה את נשקו תחת בגדיו, ולא יראה החוצה. ואם אי אפשר לו לכסותו, כגון רובה וכדומה, ויש צורך שישא עמו נשק בגלל סיבה בטחונית וכיוצא בזה, רשאי להכנס עם נשק לבית הכנסת לתפילה. וכן הדין בכותל המערבי, שקדושתו דומה לקדושת בית הכנסת.
Entering a Synagogue with a Weapon
Question: May a soldier or a citizen armed with a pistol or a rifle enter a synagogue with his weapon?
Answer: The Mechilta (end of Parashat Yitro) states regarding the verse, “And when you shall build Me a stone altar, you shall not build it of hewn stone; for you will have waved your sword over it and desecrated it”: “Rabbi Shimon ben Elazar said: The Altar was created to prolong the life of man. Thus, one may not wave the ‘item that shortens’ (the item that shortens man’s life, i.e. a knife) over the ‘item that lengthens’ (the item that prolongs man’s life, i.e. the Altar).”
Similarly, regarding our question, the Orchot Chaim (Hilchot Bet Ha’Kenesset, Section 7) writes in the name of Maharam of Rottenberg that one may not enter a synagogue with a long knife, for prayer prolongs one’s life and a knife shortens it. Although Rabbeinu Peretz disagrees with the Maharam, Maran Ha’Shulchan Aruch (Chapter 151) rules in accordance with the opinion of the Maharam of Rottenberg. It is thus forbidden to enter a synagogue with a sword or a long knife. Although this law is not so common nowadays since people do not carry around swords, we must nevertheless discuss weapons such as rifles which are likewise made out of metal and shorten lives. It would seem based on the above that it should be forbidden to enter a synagogue with one’s personal weapon.
Maran Rabbeinu Ovadia Yosef zt”l (in his Responsa Yechave Da’at Volume 5, Chapter 18) explains that the Maharam does not prohibit entering a synagogue with a long knife only because a knife shortens one’s life; rather, he has an additional reason for this which is due to the respect of the synagogue, for it is disrespectful to enter a synagogue when one is armed with a weapon. He proceeds to support his view.
Several years ago, we have explained that it is customary to cover the knives on the table during Birkat Hamazon, for a knife shortens man’s life while Birkat Hamazon lengthens it. Based on this, the Turei Zahav asks: Why is it that it is only prohibited to enter a synagogue with a “long” knife? We do not find such a distinction between a long or short knife regarding Birkat Hamazon! He explains that regarding Birkat Hamazon where it is quite easy to cover all of the knives on the table, there is no reason for one not to do so. Nevertheless, regarding entering a synagogue where one will have to remove the knife completely a find a place to leave it in addition to the fact that there is sometimes a need to use a knife in a synagogue as well in which case one will have to go get it, our Sages did not trouble an individual to such an extent. However, with regards to a long knife which is not usually necessary in a synagogue, our Sages troubled one not to enter the synagogue with it at all.
Based on this, Maran zt”l writes that when there is a pressing need for one to carry his weapon and removing it proves to be a great hassle, it is not forbidden to enter a synagogue with it, similar to the law of a small knife. He proceeds to quotes sources and proofs to the fact that as long as there is a great need for one to carry the weapon, there is no prohibition to enter the synagogue and pray while armed with it.
Summary: It is preferable that an armed soldier entering a synagogue to pray cover his weapon with his clothing. If this is not possible, for instance, because one is armed with a large rifle, and there is a great need for one to be carrying his weapon, such as due to security concerns and the like, one may be lenient and enter the synagogue to pray in this manner.
Newsletter Parashat Vayetze

ק׳ ק׳ שׁערי תפילה

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לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
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4:56 |
4:52 |
3:58 |
3:25 |
9:53 |
3:45 |
3:45 |
24/25 Nov |
ויצא |
שבת
קרבנות
8:45 am
הודו
9:00 am
*****
EVERY MOTZAE SHABBAT
THIS WEEK 6:15 pm
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Fleeing from Esav, Yaakov leaves Be’er Sheva and sets out for Charan, the home of his mother's family. After a 14-year stint in the Torah Academy of Shem and Ever, he resumes his journey and comes to Mount Moriah, the place where his father Yitzchak was brought as an offering, and the future site of the Beit Hamikdash. He sleeps there and dreams of angels going up and down a ladder between Heaven and Earth. Hashem promises him the Land of Israel, that he will found a great nation and that he will enjoy Divine protection. Yaakov wakes and vows to build an altar there and tithe all that he will receive.
Then he travels to Charan and meets his cousin Rachel at the well. He arranges with her father, Lavan, to work seven years for her hand in marriage, but Lavan fools Yaakov, substituting Rachel’s older sister, Leah. Yaakov commits himself to work another seven years in order to also marry Rachel. Leah bears four sons: Reuven, Shimon, Levi and Yehuda, the first Tribes of Israel. Rachel is barren, and in an attempt to give Yaakov children, she gives her handmaiden Bilhah to Yaakov as a wife. Bilhah bears Dan and Naftali. Leah also gives Yaakov her handmaiden Zilpah, who bears Gad and Asher. Leah then bears Yissaschar, Zevulun, and a daughter, Dina. Hashem finally blesses Rachel with a son, Yosef.
Yaakov decides to leave Lavan, but Lavan, aware of the wealth Yaakov has made for him, is reluctant to let him go, and concludes a contract of employment with him. Lavan tries to swindle Yaakov, but Yaakov becomes extremely wealthy. Six years later, Yaakov, aware that Lavan has become dangerously resentful of his wealth, flees with his family. Lavan pursues them but is warned by Hashem not to harm them. Yaakov and Lavan agree to a covenant and Lavan returns home. Yaakov continues on his way to face his brother Esav.
Ohr Somayach Institutions www.ohr.edu

לחם משנה
ביארנו את דין הסעודה השלישית, וברצוננו לבאר גם את דין הנשים לגבי סעודה שלישית, אך ענין זה הוא משולב עם דין הנשים לגבי חיוב בציעה על “לחם משנה”, ולכן נקדים תחילה מהו דין “לחם משנה”, ובהלכות שאחרי כן נחזור לדין הנשים בסעודה שלישית.
ומבואר מן הדברים שחובה על כל אדם מישראל, ביום שבת קודש, בעת בציעת הפת בסעודות השבת, לקחת בידיו שתי ככרות לחם, זכר לנס המן שירד במדבר. (וצריך שיהיו הככרות מכוסות מעליהן במפה לפני שיברכו עליהן, כמו שביארנו כבר, וגם על השלחן מתחת הככרות צריך שתהיה מפה).
אלא שבאמת אין הדבר מוסכם, כי רבינו האר”י כתב שיש לבצוע מן הכיכר שלמעלה ולא מן התחתונה. וכן כתב הרשב”א בתשובה, שמנהגו לבצוע מן העליון. לכן כל אדם רשאי להמשיך במנהגו בזה, שלכל המנהגים יש על מה לסמוך, ואלו ואלו דברי אלקים חיים.
ומרן זצ”ל היה נוהג שלא היה נוטל את הכיכרות בידיו, אלא מניח עליהן את ידיו, ובסיום הברכה היה נוטל את התחתונה, ומניח אותה על העליונה, ובוצע ממנה. (עיין הליכות עולם ח”ג עמוד פו).
“Double Bread”
Today's Halacha is dedicated for the merit and protection of
All Our Dear Soldiers
May Hashem give them strength and courage to vanquish our enemies and may they return home safe and sound amid health and joy. May Hashem protect all the captives and have mercy upon them so that no harm befalls them and may they be released quickly, Amen!
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In the previous Halacha, we have explained the laws of Seuda Shelishit and would also like to discuss the laws of women regarding Seuda Shelishit. However, since this issue is connected to the laws of women and “double bread” on Shabbat, let us first discuss the basic laws of “double bread” on Shabbat after which we shall return to our discussion regarding women and Seuda Shelishit.
The Words of Rabbi Abba
The Gemara in Masechet Shabbat (117b) states: “Rabbi Abba said, one must break two loaves of bread on Shabbat, as the verse states (regarding the Manna which fell in the desert) ‘And they shall collect (a) double (portion) of bread.’ Rav Ashe said, I have seen Rav Kahana who would take two loaves of bread in his hands during the Hamotzi blessing, but he would only break one of them.” His reasoning was based on the verse which states that they “collected double bread,” meaning that they only held both loaves in their hands, but they would initially only break one of them.
Based on this, every Jewish individual is obligated to hold two loaves of bread at the time bread is broken during the Shabbat meals in commemoration of the miracle of the Manna which fell in the desert. (The loaves of bread must be covered on top with a cloth and there must be a tablecloth under them as well.)
How Rabbi Zera Broke Bread
The Gemara exclaims that Rabbi Zera would break off a piece from the loaf which would last him the entire meal. Although one should not do so on a regular weekday, for this makes one look ravenous as he initially takes such a large piece for himself and constitutes a lack of etiquette, nevertheless, on Shabbat when this is being done to endear the Mitzvah of feasting and making Shabbat enjoyable, there is no concern that one may look like a glutton; on the contrary, it is actually a Mitzvah to do so.
Behavior During the Blessing
While reciting the Hamotzi blessing on the bread, one should hold both loaves in one’s hands such that one is on top, and one is on the bottom. When one breaks the bread, some say that it is better for one to break the bottom loaf while others say it is better to break the top loaf. Maran Ha’Bet Yosef (Chapter 274) writes in the name of the Kol Bo, “Some have the custom to break the bottom loaf and not the top one. However, our custom is to break the top one.” The Bet Yosef adds, “However, I have seen great scholars who break the bottom loaf and I have heard that this is indeed the correct way according to Kabbalah.” Maran indeed rules likewise in his Shulchan Aruch that one should break the bottom loaf.
Nevertheless, this opinion is not uncontested for Rabbeinu Ha’Ari z”l writes that one should break the top loaf, not the bottom one. The Rashba writes likewise in one of his responses that the top loaf should be broken. Thus, every individual should follow his own custom in this regard, for each custom is well-founded.
Maran zt”l’s practice was not to hold both loaves of bread in his hands; rather, he would leave them on the table and place both hands on them. At the conclusion of the Hamotzi blessing, he would take the bottom loaf and place it on top of the top loaf after which he would begin slicing it. (Halichot Olam, Volume 3, page 86)
Newsletter Parashat Toledot

ק׳ ק׳ שׁערי תפילה

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*****

that we inform the Kahal
of the Petira of
Mrs Gita Enrica Edny ע״ה
sister of Mrs Shula Kanzen שתח״י
Mrs Kanzen will be sitting shiva
at 125 Park Road
Visiting times
11 am – 1 pm
&
5 – 9 pm
only on
Thursday, Monday & Tuesday
מן השמים תנחמו
אריכות ימים
Moorlanenews
would like to use this opportunity
to send their heartfelt condolences to
Mrs Shula Kanzen שתח״י
and all her family
and wish them
מן השמים תנחמו
אריכות ימים
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לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
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5:03 |
4:59 |
4:07 |
3:30 |
9:46 |
3:54 |
3:54 |
17/18 Nov |
תולדות |
*****
EVERY MOTZAE SHABBAT
THIS WEEK 6:20 pm
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After 20 years of marriage, Yitzchak’s prayers are answered and Rivka conceives twins. The pregnancy is extremely painful. Hashem reveals to Rivka that the suffering is a microcosmic prelude to the worldwide conflict that will rage between the two great nations descended from these twins, Rome and Israel. Esav is born, and then Yaakov, holding on to Esav’s heel. They grow, and Esav becomes a hunter, a man of the physical world, whereas Yaakov sits in the tents of Torah, developing his soul.
On the day of their grandfather Avraham’s funeral, Yaakov is cooking lentils, the traditional mourner's meal. Esav rushes in, ravenous from a hard day’s hunting, and sells his birthright (and its concomitant spiritual responsibilities) for a bowl of lentils, demonstrating his unworthiness for the position of firstborn.
A famine strikes Canaan and Yitzchak thinks of escaping to Egypt, but Hashem tells him that because he was bound as a sacrifice, he has become holy and must remain in the Holy Land. He relocates to Gerar in the land of the Philistines, where, to protect Rivka, he has to say she is his sister. The Philistines grow jealous of Yitzchak when he becomes immensely wealthy, and Avimelech the king asks him to leave. Yitzchak re-digs three wells that were dug by his father, prophetically alluding to the three future Temples. Avimelech, seeing that Yitzchak is blessed by Hashem, makes a treaty with him.
When Yitzchak senses his end approaching, he summons Esav to give him his blessings. Rivka, acting on a prophetic command that the blessings must go to Yaakov, arranges for Yaakov to impersonate Esav and receive the blessings. When Esav in frustration reveals to his father that Yaakov has bought the birthright, Yitzchak realizes that the birthright has been bestowed correctly on Yaakov and confirms the blessings he has given Yaakov. Esav vows to kill Yaakov, and so Rivka sends Yaakov to her brother Lavan where he could find a suitable wife.
Ohr Somayach Institutions www.ohr.edu

קיפול בגדים בשבת
שאלה: האם מותר לקפל בשבת בגד, כגון, לקפל את הטלית בסיום התפלה בשבת, לפי סדר הקיפולים שלה, בכדי שלא תתקמט, או שיש איסור בדבר?
ולפי זה נראה, שאדם הפושט את טליתו בשבת, אסור לו לחזור ולקפלה אחר התפלה. וכן, הפושט בגדיו בליל שבת לפני שהולך לישון, ובגדיו צבעוניים, אסור לו לקפלם בשבת, שנראה כמתקן כלי בשבת.
ומרן השלחן ערוך (בסימן שב) הביא דברי הראבי”ה, שאם מקפל שלא כסדר הקיפול הראשון, יש להקל. ולא הזכיר כלל את סברת הכלבו, שמתיר לגמרי לקפל בגדים בזמן הזה. ומבואר שאינו מסכים להקל כדעת הכלבו, אלא כדעת הראבי”ה, שכל שאינו עושה על פי הסדר הקודם, יש להקל.
ואף על פי כן, יש שכתבו להקל כדברי הכלבו, נגד דעת מרן השלחן ערוך, באמרם שהוא מנהג קדום, עוד קודם קבלת הוראות מרן הקדוש. ומרן הרב זצ”ל לא סמך להלכה על דבריהם, ולפיכך פסק, שאין להקל בקיפול הטלית (או שאר בגדים צבעוניים) בשבת, אלא כשמקפלם שלא כפי סדר הקיפול הקודם.
ולסיכום, מותר לקפל בשבת בגד או טלית שלא לפי סדר הקיפול הראשוני, אבל לפי סדר הקיפול הראשון, אין לקפל את הבגדים, שנראה כמתקן כלי. והמיקל לקפל לפי סדר הקיפול הראשון, אין למחות בידו, שיש לו על מה שיסמוך.
ובמקומות שיש נכרי שמקפל את הטליתות לכל המתפללים, כמו שמצוי בכמה מקומות בחוץ לארץ, יש להקל בזה.
Folding Garments on Shabbat
Today's Halacha is dedicated for the merit and protection of
All Our Dear Soldiers
May Hashem give them strength and courage to vanquish our enemies and may they return home safe and sound amid health and joy. May Hashem protect all the captives and have mercy upon them so that no harm befalls them and may they be released quickly, Amen!
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Question: May one fold garments on Shabbat, for instance, folding a Tallit along its original creases at the conclusion of prayer services so that it does not become wrinkled, or is this prohibited?
Answer: The Mishnah in Masechet Shabbat (113a) states: “One may fold garments on Shabbat.” The Gemara proceeds to explain that this is only permissible when one person is doing the folding; however, if two people are folding the garment together, this is prohibited. Similarly, our Sages only permitted folding a new garment on Shabbat, but it is prohibited to fold a garment that is not new. Additionally, our Sages only permitted folding a white garment on Shabbat; however, a colored garment may not be folded. Furthermore, it is only permissible to fold a garment when one intends to wear this garment again on the same day; however, if one does not intend to do so, this is prohibited. Furthermore, our Sages only permitted folding a garment on Shabbat when one does not have any other garment; however, if one does have another garment, one may not fold this one on Shabbat.
The Reason Behind the Prohibition to Fold Garments on Shabbat and its Halachic Ramification
Rashi explains that the reason for the prohibition to fold garments on Shabbat is because it is similar to repairing a vessel, which is one of the forbidden works on Shabbat. “Repairing a vessel” does not necessarily mean fixing a broken vessel on Shabbat; rather, anything beneficial that is done to the vessel, such as immersing a vessel which was not yet immersed in the Mikveh, is also included in the prohibition of “repairing a vessel” on Shabbat (although the specific example of immersing a vessel in a Mikveh on Shabbat is subject to a disagreement among the Poskim). The Sages therefore prohibited folding garments on Shabbat. The Tosafot explain likewise: “We can derive from here that it is prohibited to fold the synagogue’s Tallitot, for this is a necessity of tomorrow,” meaning that although the Tallit is new and white, since one has no intention of wearing it again that same day, one may not fold it on Shabbat.
Based on this, it would seem that when one removes one’s Tallit on Shabbat, one may not fold it after prayer services. Similarly, one may not fold the clothes one removes on Shabbat night before going to sleep or one’s colored garments, for this is similar to repairing a vessel on Shabbat.
One May Act Leniently When Not Folding Along the Original Creases
The Ra’avaya rules in accordance with the Tosafot that one may not fold one’s Tallit on Shabbat, however, he adds that if one does not fold the Tallit along its original creases, it seems that this is permissible. Maran Rabbeinu Ovadia Yosef zt”l writes (in his Yechave Da’at, Volume 2, Chapter 40) that the reason for this is that if one actually intended to keep the form of the garment, one would fold it along its original creases. However, now that we see that one is folding it intentionally not in this way, one shows that one does not care about keeping the garment smooth in its original form. Thus, this is not similar to repairing a vessel which is prohibited on Shabbat.
The Reason for Those Opinions Who Rule Leniently Regarding Any Type of Folding on Shabbat
The Kol Bo writes that one may fold a garment on Shabbat even along its original creases, for nowadays, we are not as concerned about keeping garments unwrinkled as they were in the times of our Sages; thus, there is no issue of repairing a vessel involved here. There are several places that customarily ruled leniently on this matter based on this opinion.
Maran Ha’Shulchan Aruch (Chapter 302) quotes the opinion of the Ra’avaya that one may act leniently and fold a garment not along its original creases, but he does not mention the opinion of the Kol Bo who permits folding garments in any way nowadays at all. It is clear that he does not agree with the lenient view of the Kol Bo; rather, he only means to rule in accordance with the Ra’avaya who permits folding a garment not on its original creases.
Nevertheless, there are those who have ruled leniently in accordance with the opinion of the Kol Bo in contrast with the opinion of Maran Ha’Shulchan Aruch and they claim that this was the prevalent custom even before our acceptance of the rulings of Maran Ha’Shulchan Aruch. Maran zt”l did not accept this opinion as Halacha and he therefore rules that one may not act leniently and fold a Tallit (or other colored garments) on Shabbat unless one does so not along its original creases.
Summary: One may fold a garment or Tallit on Shabbat when this is done not along its original creases. However, one should not act leniently and fold a garment along its original creases, for this is tantamount to repairing a vessel. If one sees an individual who acts leniently and folds a garment along its original creases, one need not protest, for he indeed has on whom to rely.
Newsletter Parashat Chaye Sara – Shabbat Mevarechim

ק׳ ק׳ שׁערי תפילה

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לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
5:12 |
5:08 |
4:17 |
3:40 |
9:39 |
4:05 |
4:05 |
10/11 Nov |
חיי שרה (ש''מ) |
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EVERY MOTZAE SHABBAT
THIS WEEK 6:30 pm
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Sarah the mother of the Jewish People, passes on at age 127. After mourning and eulogizing her, Avraham seeks to bury her in the Cave of Machpela. As this is the burial place of Adam and Chava, Avraham pays its owner, Ephron the Hittite, an exorbitant sum.
Avraham sends his faithful servant Eliezer to find a suitable wife for his son, Yitzchak, making him swear to choose a wife only from among Avraham's family. Eliezer travels to Aram Naharaim and prays for a sign. Providentially, Rivka appears. Eliezer asks for water. Not only does she give him water, but she draws water for all 10 of his thirsty camels (some140 gallons)! This extreme kindness marks her as the right wife for Yitzchak and a suitable mother of the Jewish People. Negotiations with Rivka's father and her brother, Lavan, result in her leaving with Eliezer. Yitzchak brings Rivka into his mother Sarah's tent, marries her and loves her. He is then consoled for the loss of his mother.
Avraham remarries Hagar, who is renamed Ketura to indicate her improved ways. Six children are born to them. After giving them gifts, Avraham sends them to the East. Avraham passes away at the age of 175 and is buried next to Sarah in the Cave of Machpela.
Ohr Somayach Institutions www.ohr.edu

דברים הבאים בתוך הסעודה
אולם בגמרא, שאלו לבן זומא על דברים הללו (הם המאכלים הבאים בתוך הסעודה), מפני מה אינם טעונים ברכה? אמר להם, הואיל והפת פוטרתן. והסביר רבינו הריטב”א, פירוש, ולא מדין טפילה הוא (כלומר, לא מטעם עיקר וטפל הפת פוטרת את שאר המאכלים), שאין המאכל נחשב טפל, אלא כשנאכל עם העיקר, כדברים שמלפתים בהם את הפת (כמו הסלטים שאנו עושים, שאוכלים אותם ממש עם הפת), אבל מאכלים שאין מלפתים בהם את הפת, אינם נחשבים טפלים לפת.
והמשיך רבינו הריטב”א והסביר, שבכל זאת אין מברכים על המאכלים הבאים בתוך הסעודה, מפני שהפת היא “עיקר הסעודה” כנגד כל מאכל שיבא אחריה. כלומר, דין מיוחד הוא לגבי הפת, שמרוב חשיבותה, היא פוטרת את כל המאכלים שבאים יחד עמה בסעודה, אף על פי שהם אינם נאכלים עם הפת ממש.
ולפיכך, גם מאכלים כגון בשר ודגים, שאינם נאכלים עם הפת ממש, אין מברכים עליהם בתוך הסעודה. מאחר ונפטרו כולם בברכת הפת שבתחילת הסעודה.
ולסיכום: מאכלים הבאים בתוך סעודה שאוכל בה פת לחם, והם באים מחמת הסעודה, כלומר שבאים למזון ולשובע, כגון בשר ודגים, אין מברכים עליהם, מכיון שנפטרו כבר בברכת הפת.
דברים הבאים לקינוח בסוף הסעודה, כגון פירות, יש לברך עליהם, כיון שאינם מחמת הסעודה כלל. ודין עוגות ועוגיות המוגשים בסיום הסעודה יבואר בעזרת ה' בהזדמנות אחרת.
Foods Eaten During a Meal
The Gemara in Masechet Berachot (41a) tells us: “Rav Papa said: The Halacha is that foods eaten during the meal as part of the meal do not require a blessing neither before nor after eating them.” This means that any foods that are eaten during a bread meal, for instance meat, fish, and the like, would not require their appropriate blessings before eating them during the meal, for all foods eaten during a meal are already exempt through the blessing of “Hamotzi Lechem Min Ha’aretz.” Similarly, beverages drunk during the meal do not require a blessing for beverages are also exempt with the “Hamotzi” blessing.
The Reason Why Blessings are Not Recited on Foods Eaten During a Meal
At first glance, it would seem that the reason why no blessing is recited on foods eaten during a meal is because of the law of the primary and secondary foods, meaning that when one has a dish consisting of two types of food before him, one should recite the blessing upon the primary food and thus exempts the secondary food. For instance, the blessing on a dish of rice and lentils is “Boreh Minei Mezonot” for the rice is the primary food and the lentils are only secondary to it. Thus, it would seem in our case that since the bread has special significance, it is considered the primary food of the meal and the blessing on the bread exempts any food that is eaten during the course of the meal.
Nevertheless, the Gemara recounts that Ben Zoma was asked why foods eaten during the meal do not require a blessing to which he replied, “Since the bread exempts them.” The Ritba explains that this is not based on the Halacha of the secondary food (meaning that the bread does not exempt the other foods because it is the primary foods and all other foods are secondary), for a food is not considered secondary unless it is eaten together with the primary food (such the salads and dips served nowadays at the beginning of the meal which are actually eaten with bread); however, foods not actually eaten with the bread cannot be considered secondary to the bread.
The Ritba continues and explains that the reason why one does not bless on foods eaten during the meal is because regarding any other foods served after it, the bread is considered “the main part of the meal.” This means that bread retains a unique law in that, as a result of its innate significance, it exempts any other foods eaten throughout the meal even if these foods are not eaten together with the bread.
Thus, even foods such as fish and meat which are not eaten together with bread would not require a blessing within a bread meal since they have already been exempted by the blessing on the bread in the beginning of the meal.
Summary: Foods that are served during a bread meal and are eaten as part of the meal, meaning that they are eaten to nourish and satiate, such as fish or meat, do not require their own blessing since they have already been exempted with the blessing on the bread.
Foods served at the end of a meal as dessert, such as fruits, require a blessing since they are not eaten as part of the meal at all. We shall, G-d-willing, discuss the laws of cakes and cookies served at the end of a meal on a different occasion.
Newsletter Parashat Vayera

ק׳ ק׳ שׁערי תפילה

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CST contact details
For security advice and guidance, or to report an incident, please contact CST:
National Emergency Number (24-hour) 0800 032 3263
London & Southern Regions 020 8457 9999
Manchester & Northern Regions 0161 792 6666
IN AN EMERGENCY ALWAYS CALL THE POLICE ON 999, THEN CALL CST
לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
5:23 |
5:19 |
4:30 |
3:55 |
9:32 |
4:18 |
4:18 |
3/4 Nov |
וירא |
Three days after performing brit mila on himself, Avraham is visited by Hashem. When three angels appear in human form, Avraham rushes to show them hospitality by bringing them into his tent, despite this being the most painful time after the operation. Sarah laughs when she hears from them that she will bear a son next year. Hashem reveals to Avraham that He will destroy Sodom, and Avraham pleads for Sodom to be spared. Hashem agrees that if there are fifty righteous people in Sodom He will not destroy it. Avraham “bargains” Hashem down to ten righteous people. However, not even ten can be found. Lot, his wife and two daughters are rescued just before sulfur and fire rain down on Sodom and her sister cities. Lot’s wife looks back and is turned into a pillar of salt. Lot’s daughters fear that as a result of the destruction there will be no husbands for them. They decide to get their father drunk and through him to perpetuate the human race. From the elder daughter, Moav is born, and from the younger, Ammon.
Avraham moves to Gerar where Avimelech abducts Sarah. After Hashem appears to Avimelech in a dream, he releases Sarah and appeases Avraham. As promised a son, Yitzchak, is born to Sarah and Avraham. On the eighth day after the birth, Avraham circumcises him as commanded. Avraham makes a feast the day Yitzchak is weaned. Sarah tells Avraham to banish Hagar and Hagar's son Yishmael because she sees in him signs of degeneracy. Avraham is distressed at the prospect of banishing his son, but Hashem tells him to listen to whatever Sarah tells him to do. After nearly dying of thirst in the desert, Yishmael is rescued by an angel, and Hashem promises that he will be the progenitor of a mighty nation.
Avimelech enters into an alliance with Avraham when he sees that Hashem is with him. In a tenth and final test of Avraham, Hashem instructs Avraham to take Yitzchak, who is now 37, and to offer him as a sacrifice. Avraham does this, in spite of ostensibly aborting Jewish nationhood and contradicting his life-long preaching against human sacrifice. At the last moment, Hashem sends an angel to stop Avraham. Because of Avraham’s unquestioning obedience, Hashem promises him that even if the Jewish People sin, they will never be completely dominated by their foes. The Torah portion concludes with the genealogy and birth of Rivka.
Ohr Somayach Institutions www.ohr.edu

ברכת היין בתוך הסעודה
שאלה: האם יש לברך על היין “בורא פרי הגפן” באמצע הסעודה?
ולסיכום: אף על פי שהבא לשתות אחד מכל מיני המשקאות בשעת הסעודה (שאוכלים בה לחם), אינו מברך ברכת “שהכל נהיה בדברו”. שונה הוא דין היין, שאם הוגש יין באמצע הסעודה, יש לברך עליו ברכת “בורא פרי הגפן”.
אבל מי שבירך על היין “בורא פרי הגפן” לפני הסעודה, כגון בשעת הקידוש של שבת, אינו חוזר לברך שוב על היין המוגש לפניו בשעת הסעודה.
ובהלכות הבאות יבואר פרטי דינים בזה.
אגב נזכיר, שכבר ביארנו בעבר, את הדין, שמי שבירך בורא פרי הגפן על היין, אינו מברך אחר כך על שאר המשקאות. וכן ביארנו את דין הבא לשתות משקאות, לאחר שהשתתף בקידוש של שבת בבוקר.
The Blessing on Wine During a Meal
ההלכה מוקדשת לעלוי נשמת
כל הנרצחים בפרעות שביצעו צוררי נפשינו
ארץ אל תכסה דמם, וכן לרפואת הפצועים, ולזכות השבויים האומללים, ולהצלחת חיילי ישראל בכל מקום שהם, ה' יתברך יעמוד לימין צדקם, וימגר את כל אויבינו, לא יותיר בהם נשמה, המה יאבדו ואנו נעמוד לעד לעולם עד ביאת משיח צדקינו במהרה בימינו אמן.
Question: Must one recite the “Boreh Peri Ha’Gefen” blessing on wine served in the middle of a meal?
The Shehakol Blessing on Beverages Served During a Meal
Answer: It is well-known that one does not recite a blessing on beverages served during a bread meal, for beverages serve to assist in the digestion of the food one eats. Thus, the beverages are considered secondary with regards to any other foods eaten during the meal and the Shehakol blessing is not recited before drinking them, as they have already been exempted with the Hamotzi blessing recited on the bread at the beginning of the meal.
Reciting the “Boreh Peri Ha’Gefen” blessing on Wine Served During a Meal
The law for wine, however, is somewhat different. Our Sages tell us in Masechet Berachot (41b) that one must recite the Ha’Gefen blessing on wine served during a bread meal and the wine is not exempted with the Hamotzi blessing recited at the beginning of the meal. The Poskim, as well as Maran Ha’Shulchan Aruch (Chapter 174), rule accordingly.
One who Recites a Blessing on Wine before the Meal Does Not Recite Another Blessing During the Meal
Clearly, if one recites Kiddush on wine before the meal and recites the “Boreh Peri Ha’Gefen” blessing on the wine during the Kiddush, as we do every Shabbat, one will not recite another blessing on wine served during the meal since one has already exempted the wine’s blessing with the Ha’Gefen blessing recited during Kiddush before the meal.
Summary: If one drinks any kind of beverage during a bread meal, one does not recite a “Shehakol Nihya Bidvaro” blessing on it. On the other hand, if one is served wine in the middle of a bread meal, one must recite a “Boreh Peri Ha’Gefen” blessing before drinking it.
Nevertheless, if one recites a Ha’Gefen blessing on wine before the meal, such as during Kiddush on Shabbat night or day, one will not recite another blessing on wine served to him during the meal.
We shall discuss more details related to these laws in following Halachot, G-d-willing.
As a side note, we have already discussed the law that one who recites Ha’Gefen on wine does not recite a blessing on other beverages one drinks in a previous Halacha.
Newsletter Parashat Lech Lecha

ק׳ ק׳ שׁערי תפילה

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Pledge Reminder
All donations made after receiving an Aliya
throughout the Yamim Noraim, Succot,
& for the Yom Kippur Haskavot
can be fulfilled in any of the following ways:
· By post addressed to
'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,
18 Moor Lane, Salford, Manchester M7 3WX'.
· By hand to the treasurer or any member of the Mahamad.
· Anonymously in the BLUE donations box in the Synagogue.
· Direct Debit to the shul's account for account details please speak directly to the treasurer
· Cheques should be made payable to: 'Manchester Congregation of Spanish & Portuguese Jews'.
Thank you & Tizke Lemitzvot

CST contact details
For security advice and guidance, or to report an incident, please contact CST:
National Emergency Number (24-hour) 0800 032 3263
London & Southern Regions 020 8457 9999
Manchester & Northern Regions 0161 792 6666
IN AN EMERGENCY ALWAYS CALL THE POLICE ON 999, THEN CALL CST
לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
6:36 |
6:32 |
5:43 |
5:05 |
10:26 |
5:32 |
5:32 |
27/28 Oct |
לך לך |
Ten generations have passed since Noach. Man has descended spiritually. In the year 1948 from Creation, Avram is born. By observing the world, Avram comes to recognize G-d’s existence, and thus merits G-d appearing to him. At the beginning of this week’s Torah portion, G‑d tells Avram to leave his land, his relatives and his father's house and travel to an unknown land where G-d will make him into a great nation. Avram leaves, taking with him his wife Sarai, his nephew Lot, their servants, and those whom they converted to faith in G-d. When they reach the land of Canaan G-d appears to Avram and tells him that this is the land that He will give to his descendants.
A famine ensues and Avram is forced to relocate to Egypt to find food. Realizing that his wife’s beauty could cause his death at the hand of the Egyptians, Avram asks her to say that she is his sister. Sarai is taken to Pharaoh, but G‑d afflicts Pharaoh and his court with severe plagues and she is released unmolested. Avram returns to Eretz Yisrael (Canaan) with much wealth given to him by the Egyptians. During a quarrel over grazing rights between their shepherds, Avram decides to part ways with his nephew Lot. Lot chooses to live in the rich but corrupt city of Sodom in the fertile plain of the Jordan. A war breaks out between the kings of the region and Sodom is defeated. Lot is taken captive. Together with a handful of his converts, Avram rescues Lot, miraculously overpowering vastly superior forces, but Avram demurs at accepting any of the spoils of the battle.
In a prophetic covenant, G-d reveals to Avram that his offspring will be exiled to a strange land where they will be oppressed for 400 years, after which they willemerge with great wealth and return to Eretz Yisrael, their irrevocable inheritance. Sarai is barren and gives Hagar, her Egyptian hand-maiden, to Avram in the hope that she will provide them with a child. Hagar becomes arrogant when she discovers that she is pregnant. Sarai deals harshly with her, and Hagar flees. On the instruction of an angel, Hagar returns to Avram and gives birth to Yishmael. The weekly portion concludes with G-d commanding Avram to circumcise himself and his offspring throughout the generations as a Divine covenant. G-d changes Avram’s name to Avraham, and Sarai’s name to Sarah. Hashem promises Avraham a son, Yitzchak, despite Avraham being ninety-nine years old and Sarah ninety. On that day, Avraham circumcises himself, Yishmael and his entire household.
Ohr Somayach Institutions www.ohr.edu

מי ששכח להזכיר ותן טל ומטר בברכת השנים
בהלכה הקודמת ביארנו באופן כללי את עיקר הדין שתיקנו רבותינו שהחל מליל שבעה במרחשוון מבקשים בתפילה בברכת השנים “ותן טל ומטר לברכה”. ועתה עלינו לבאר ולשנן את הדין לגבי מי ששכח לבקש בתפילתו על הגשם. ומכיון שיש בדבר שמונה חילוקי דינים, בסיום ההלכה סיכמנו אותם למעשה.
ואם התחיל בחתימת ברכת השנים, כלומר שאמר, “כי אל טוב ומטיב אתה ומברך השנים ברוך אתה ה'”, ונזכר שלא ביקש על הגשמים, לא יוכל לחזור מיד לתחילת הברכה, שאז נמצא שהזכיר שם ה' לשוא. ולכן יאמר “למדני חוקיך”, (שאז הזכרת ה' אינה לשוא, שהרי פסוק הוא בתהלים “ברוך אתה ה' למדני חקיך”), ויחזור לתחילת הברכה, ויבקש על הגשמים.
ואם נזכר אחר שסיים כבר את ברכת השנים, אבל עדיין לא התחיל בברכת “תקע בשופר גדול”, יזכיר מיד “ותן טל ומטר לברכה” וימשיך בתפילתו. (וטוב שבברכת שמע קולינו יחזור ויאמר, ותן טל ומטר לברכה “על כל פני האדמה”.
ואם סיים את ברכת השנים והתחיל בברכת תקע בשופר גדול ונזכר שלא שאל טל ומטר, מבואר בגמרא, שאם נזכר לפני שהגיע לברכת “שומע תפילה”, גם כן אינו חוזר להתפלל מראש התפילה, מפני שיכול לבקש על הגשמים בברכת שמע קולינו שהיא כוללת את כל הבקשות בתפילה, ובכך יתקן את מה שהחסיר בתפילתו. והכוונה בזה, שבברכת שומע תפילה, לפני שיאמר “כי אתה שומע תפילת כל פה” וכו', יאמר, “ותן טל ומטר לברכה על כל פני האדמה”, ובכך הוא מבקש על הגשמים. ואם נזכר שלא שאל טל ומטר אחרי שהתחיל כבר בחתימת ברכת שומע תפילה, כלומר שאמר, כי אתה שומע תפילת כל פה ברוך אתה ה'”, יסיים מיד “למדני חוקיך”, ויחזור לתחילת ברכת שומע תפילה, ויבקש בברכתו על הגשמים.
ואם נזכר אחר שסיים את ברכת שומע תפילה לגמרי, אבל לא התחיל עדיין לומר “רצה ה' אלהינו בעמך ישראל”, יאמר מיד “ותן טל ומטר לברכה”, ואחר כך ימשיך בברכת “רצה”.
ואם התחיל כבר בברכת “רצה”, וכן אם נזכר באחת הברכות שלאחר מכן, או אפילו באמצע “אלוקי נצור”, כל שעדיין לא אמר “יהיו לרצון” האחרון שלאחר אלוקי נצור, חוזר לברכת השנים, ושואל שם טל ומטר וממשיך בתפילתו משם על סדר הברכות.
אבל אם נזכר אחרי שסיים את אמירת יהיו לרצון שאחרי אלוקי נצור, שוב אין לו תקנה, ועליו לחזור לראש התפילה ולהתפלל שנית.
The Laws of One Who Forgets to Mention “Ve’Ten Tal U’Matar” in the “Blessing of the Years”
In the previous Halacha, we have discussed in a general manner that our Sages enacted that beginning from the Seventh of Marcheshvan (outside of Israel from the Fourth or Fifth of December), one begins reciting “Ve’Ten Tal U’Matar” (a request for dew and rain) in the “Blessing of the Years” within the Amida prayer. One should take care not to forget to mention the request for rain in his prayer. We shall now discuss the laws of one who has forgotten to request rain in his prayer. Since there are eight different scenarios, we have summarized this Halacha briefly at the end of the Halacha.
One who Forgets to Request Rain Must Repeat the Amida Prayer
The Gemara in Masechet Berachot (29a) states: “If one errs and forgets to request rain in the ‘Blessing of the Years,’ we require him to go back.” This means that if one mistakenly omits the request for rain in the “Blessing of the Years,” it is considered as if he has omitted an entire blessing from the Amida prayer, in which case his prayer is not considered a prayer, and if he has concluded his entire prayer without asking for rain, he must repeat the entire Amida. The Rambam (Hilchot Tefillah, Chapter 10) and Maran Ha’Shulchan Aruch (Chapter 117) rule likewise.
If One Remembers in the Middle of the Amida that he has Forgotten
Nevertheless, if one remembers that he has forgotten to request rain before concluding the “Blessing of the Years,” i.e. before reciting the last words in the blessing, “Mevarech Ha’Shanim,” he should go back to the beginning of the “Blessing of the Years” and recite the text we customarily use during the winter months. If one has already begun the conclusion of the blessing by saying “Ki Kel Tov U’Metiv Ata Umvarech Ha’Shanim, Baruch Ata Hashem,” and only then remembers that he has forgotten to request rain, he cannot immediately revert back to the beginning of the blessing, for this would cause him to have recited Hashem’s name in vain; rather, one should recite the words “Lamedeni Chukecha” (in which case his mentioning of Hashem’s name will not have been in vain, for there is a verse in Tehillim, “Baruch Ata Hashem Lamedeni Chukecha”), after which one should go back to the beginning of the blessing, i.e. Barech Alenu, and request rain.
If one remembers after he has already concluded the “Blessing of the Years” but before beginning the next blessing of “Teka Be’Shofar Gadol,” he may insert “Ve’Ten Tal U’Matar Livracha” right there and he may then continue his prayer as usual. (It is preferable that he once again mention “Ve’Ten Tal U’Matar Al Kol Peneh Ha’adama” within the “Shema Kolenu” blessing of the Amida.)
If one has concluded the “Blessing of the Years” and then remembers that he has forgotten to request dew and rain, the Gemara explains that if he remembers this before reciting the “Shema Kolenu” blessing of the Amida, one does not go back and begin praying anew since he can request rain in the “Shema Kolenu” blessing which includes all requests of the prayer; by doing so, one can supplement what he has previously left out of his prayer. This means that during the “Shema Kolenu” blessing, before reciting “Ki Ata Shome’a Tefillat Kol Peh,” one should recite “Ve’Ten Tal U’Matar Livracha Al Kol Peneh Ha’adama,” and by doing so, one will have requested rain. If one remembers that he has not requested dew and rain only once he has already begun concluding the “Shema Kolenu” blessing by saying “Baruch Ata Hashem,” he should immediately insert the words “Lamedeni Chukecha” and go back to the beginning of the “Shema Kolenu” blessing and then insert his request for rain.
If one only remembers after completing the “Shema Kolenu” blessing but has not yet begun saying “Retzeh Hashem Elokeinu Be’Amecha Yisrael,” one should insert “Ve’Ten Tal U’Matar Livracha,” and may then continue the “Retzeh” blessing as usual.
If, however, one has already begun saying “Retzeh” and only then remembers or if one remembers at any subsequent point in the Amida prayer, even in the middle of “Elokai Netzor” for that matter, as long as he has not yet recited the last “Yihyu Le’Ratzon” following “Elokai Netzor,” one must go back to the “Blessing of the Years” and ask for dew and rain there and subsequently continue all the other blessings as usual, in their order.
However, if one only remembers after reciting the “Yihyu Le’Ratzon” following “Elokai Netzor,” he no longer has any recourse but to go back to the beginning of the Amida prayer and pray again.
Summary: If one has forgotten to request rain in the “Blessing of the Years”:
- If one remembers in the middle of the Blessing of the Years, one should return to the beginning of the blessing and recite the appropriate text for the winter months.
- If one remembers after one says the words, “Ki El Tov U’Metiv Ata Umvarech Ha’Shanim Baruch Ata Hashem,” one should say the words “Lamedeni Chukecha” and return to the beginning of the blessing and recite it correctly.
- If one remembers after concluding the blessing by saying “Baruch Ata Hashem Mevarech Ha’Shanim” but has not yet begun the “Teka Be’Shofar Gadol” blessing, one should insert the words “Ve’Ten Tal U’Matar Livracha Al Kol Peneh Ha’adama” right there and then proceed with the “Teka Be’Shofar Gadol” blessing.
- If one remembers only after he has begun the “Teka Be’Shofar Gadol” blessing, one should insert the words “Ve’Ten Tal U’Matar Livracha Al Kol Peneh Ha’adama” in the “Shema Kolenu” blessing before the words “Ki Ata Shome’a Tefillat Kol Peh.”
- If one remembers during the “Shema Kolenu” blessing after reciting the words “Ki Ata Shome’a Tefillat Kol Peh Baruch Ata Hashem,” one should recite the words “Lamedeni Chukecha,” return to the beginning of the “Shema Kolenu” blessing, and insert “Ve’Ten Tal U’Matar Livracha.”
- If one remembers only after he has completed the “Shema Kolenu” blessing but has not yet begun the “Retzeh” blessing, one should insert “Ve’Ten Tal U’Matar” right there and then proceed with the “Retzeh” blessing.
- If one remembers after beginning the “Retzeh” blessing, one must return to the “Blessing of the Years”, recite the correct version, and continue with the rest of the blessings of the Amida (“Teka Be’Shofar Gadol”, “Hashiva Shofetenu”, etc.) once again.
- If one remembers only after reciting the “Yihyu Le’Ratzon” verse after the “Elokai Netzor” prayer, one must return to the beginning of the Amida and pray again, this time concentrating and requesting rain in accordance with the law.
Newsletter Parashat Noach

ק׳ ק׳ שׁערי תפילה




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לוח זמני תפלה לחורף
תשפ״ד
Winter Timetable 5784 – 2023/24
מוצאי שבת |
ערבית |
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 |
|
|
6:50 |
6:46 |
5:58 |
5:25 |
10:19 |
5:47 |
5:47 |
20/21 Oct |
נח |
It is now ten generations since the creation of the first man. Adam's descendants have corrupted the world with immorality, idolatry and robbery, and Hashem resolves to bring a flood which will destroy all the earth's inhabitants except for the righteous Noach, his family and sufficient animals to re-populate the world. Hashem instructs Noach to build an ark in which to escape the flood. After forty days and nights, the flood covers the entire earth, including the tops of the highest mountains. After 150 days the water begins to recede. On the 17th day of the 7th month, this ark comes to rest on Mount Ararat. Noach sends forth a raven and then a dove to ascertain if the waters have abated. The dove returns. A week later, Noach again sends the dove, which returns the same evening with an olive leaf in its beak. After seven more days, Noach once again sends forth the dove, which this time does not return. Hashem tells Noach and his family to leave the ark. Noach brings offerings to Hashem from the animals which were carried in the ark for this purpose. Hashem vows never again to flood the entire world and gives the rainbow as a sign of this covenant.
Noach and his descendants are now permitted to eat meat, unlike Adam. Hashem commands the Seven Universal Laws: The prohibitions against idolatry, adultery, theft, blasphemy, murder and eating the meat of a living animal, and the obligation to set up a legal system. The world's climate is established as we know it today.
Noach plants a vineyard and becomes intoxicated from its produce. Ham, one of Noach's sons, delights in seeing his father drunk and uncovered. Shem and Yefet, however, manage to cover their father without looking at his nakedness, by walking backwards. For this incident, Canaan is cursed to be a slave. The Torah lists the offspring of Noach's three sons from whom the seventy nations of the world are descended.
The Torah records the incident of the Tower of Bavel, which results in Hashem fragmenting communication into many languages and the dispersal of the nations throughout the world. The Torah portion concludes with the genealogy from Noach to Avram.
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טעות בתפלות השבת
שאלה: מי שטעה בתפלת העמידה של ערבית של שבת, ובמקום להתחיל “אתה קדשת”, התחיל לומר “אתה חונן”, כמו שאומרים בתפלות של יום חול, כיצד עליו לנהוג?
תשובה: כפי שידוע לכל מי שרגיל בתפלה, בכל יום ויום, אנו מתפללים בתפלת העמידה תשע עשרה ברכות, ומתחילים בברכת “מגן אברהם”, ולאחריה ברכת “מחיה המתים”, ולאחריה ברכת “אתה קדוש”. ובימות החול ממשיכים בברכת “אתה חונן”, ואילו בשבתות, פותחים בברכה השייכת לשבת, “אתה קדשת” (בערבית), או “ישמח משה” (בשחרית), או “אתה אחד” (במנחה).
אולם רבה בר אבוה השיבם, שעליהם לסיים את אותה הברכה שהתחילו בה בטעות, ורק לאחר מכן עליהם לחזור לברכת “אתה קדשת”. וטעם הדבר, משום שברכת “אתה חונן”, וכן שאר הברכות שבתפלת ימות החול, שייך לברכם גם בשבת. ורק רבותינו פטרו אותנו מלברך ברכות אלה, מפני כבוד השבת, שלא רצו להטריח בתפלה ארוכה ובבקשות יותר מדאי. אבל מעיקר הדין, היה מן הראוי לברך את כל הברכות.
ולכן, מי שטעה והתחיל בברכת “אתה חונן”, עליו לסיימה, “ברוך אתה ה' חונן הדעת”, ולאחר מכן ימשיך בברכת “אתה קדשת. וכן בכל מקום ששם לב לטעותו, עליו לסיים את הברכה שעומד בה, ואחר כך יחזור לברכת “אתה קדשת” (בערבית, או לברכת “ישמח משה בשחרית, או “אתה אחד” במנחה).
ולסיכום: מי שטעה בתפלת שבת, והמשיך בברכת “אתה חונן”, עליו לסיים את אותה הברכה שעומד בה, ואחר כך יחזור וימשיך בתפלת השבת, בברכת “אתה קדשת”, או “ישמח משה”, או “אתה אחד”. ואם אירע לו כן בתפלת מוסף, עליו לחזור מיד לתפלת השבת, ואינו מסיים את הברכה שהתחיל בה.
Erring During Shabbat Prayers
ההלכה מוקדשת לעלוי נשמת
כל הנרצחים בפרעות שביצעו צוררי נפשינו
ארץ אל תכסה דמם, וכן לרפואת הפצועים, ולזכות השבויים האומללים, ולהצלחת חיילי ישראל בכל מקום שהם, ה' יתברך יעמוד לימין צדקם, וימגר את כל אויבינו, לא יותיר בהם נשמה, המה יאבדו ואנו נעמוד לעד לעולם עד ביאת משיח צדקינו במהרה בימינו אמן.
Question: If one makes a mistake during the Amida of the Shabbat night Arvit prayer and instead of reciting “Ata Kidashta,” one begins to recite “Ata Chonen” which is the continuation of the weekday Amida, how should one proceed?
Answer: As anyone who prays regularly knows, the weekday Amida consists of nineteen blessings, beginning with the “Magen Avraham” blessing followed by the “Mechayeh Ha’Metim” blessing followed by the blessing of “Ata Kadosh.” On weekdays, the “Ata Chonen” follows “Ata Kadosh” whereas on Shabbat, “Ata Kadosh” is followed by a special blessing designated for Shabbat: Either “Ata Kidashta” (during Arvit), “Yismach Moshe” (during Shacharit), or “Ata Echad” (during Mincha).
Rabba bar Avuha’s Reply
The Gemara (Berachot 21a) relates that Rav Nachman said that when he stayed by Rabba bar Avuha, he saw people coming to ask him what the law is if they made a mistake and proceeded to recite “Ata Chonen” as they would during the week during Shabbat prayers. It would seem that they should immediately stop in the middle of the blessing and return to the blessing reserved for Shabbat, such as “Ata Kidashta” and the like.
Nevertheless, Rabba bar Avuha replied that they must first conclude the blessing they had mistakenly begun and only then should they return to the “Ata Kidashta” blessing. The reason for this is because “Ata Chonen” as well as all of the other blessings of the weekday Amida apply to Shabbat as well. However, our Sages exempted us from reciting these blessings in honor of Shabbat, for they did not wish to burden us with long prayers and supplications. Nevertheless, according to the letter of the law, it would have been appropriate to recite all of the weekday blessings.
Thus, if one mistakenly begins the “Ata Chonen” blessing, one must conclude it by reciting “Baruch Ata Hashem Chonen Ha’Da’at” and only then proceed to recite the “Ata Kidashta” blessing. The same applies to any other blessing during which one becomes aware of his error in that one must conclude the current blessing and only then return to “Ata Kidashta,” “Yismach Moshe,” “Ata Echad.”
One Who Errs During Mussaf of Shabbat
On the other hand, if makes a mistake during Mussaf of Shabbat and begins reciting “Ata Chonen,” Maran Ha’Shulchan Aruch (Chapter 268) rules that one should not conclude the current blessing one finds himself in; rather, one should immediately return to the “Tikanta Shabbat” blessing, for the weekday blessings have no bearing to the Mussaf prayer whatsoever. The Rambam, Rabbeinu Yonah, and others rule likewise.
Summary: If one mistakenly continues with the “Ata Chonen” blessing during Shabbat prayers, one must conclude the current blessing one finds himself in and only then return to blessings reserved for Shabbat, namely, “Ata Kidashta,” “Yismach Moshe,” or “Ata Echad.” However, if this happens during the Mussaf prayer of Shabbat, one must immediately return to the “Tikanta Shabbat” blessing without concluding one’s current blessing.
Newsletter Parashat Bereshit – Shabbat Mevarechim

ק׳ ק׳ שׁערי תפילה


In the beginning, Hashem creates the entire universe, including time itself, out of nothingness. This process of creation continues for six days. On the seventh day, Hashem rests, bringing into existence the spiritual universe of Shabbat, which returns to us every seven days. Adam and Chava — the human pair — are placed in the Garden of Eden. Chava is enticed by the serpent to eat from the forbidden fruit of the “Tree of Knowledge of Good and Evil,” and in turn gives the fruit to Adam. By absorbing “sin” into themselves, Adam and Chava render themselves incapable of remaining in the spiritual paradise of Eden and are banished. Death and hard work (both physical and spiritual) now enter the world, together with pain in childbirth. Now begins the struggle to correct the sin of Adam and Chava, which will be the subject of the history of the world.
Cain and Hevel, the first two children of Adam and Chava, bring offerings to Hashem. Hevel gives the finest of his flock, and his offering is accepted, but Cain gives inferior produce and his offering is rejected. In the ensuing quarrel, Cain kills Hevel, and is condemned to wander the earth. The Torah traces the genealogy of the other children of Adam and Chava, and the descendants of Cain until the birth of Noach. After the death of Sheit, mankind descends into evil, and Hashem decides that He will blot out man in a flood which will deluge the world. However, one person, Noach, finds favor with Hashem.
Ohr Somayach Institutions www.ohr.edu

ההלכה מוקדשת לעלוי נשמת
כל הנרצחים בפרעות שביצעו צוררי נפשינו
ארץ על תכסה דמם, וכן לרפואת הפצועים, ולזכות השבויים האומללים, ולהצלחת חיילי ישראל בכל מקום שהם, ה' יתברך יעמוד לימין צדקם, וימגר את כל אויבינו, לא יותיר בהם נשמה, המה יאבדו ואנו נעמוד לעד לעולם עד ביאת משיח צדקינו במהרה בימינו אמן.
We are all shaken and wounded to the depths of our souls by the news of the tragedy that befell our brothers and sisters in the Land of Israel, as they were brutally attacked by blood-thirsty Arabs who spared no one, the elderly and children included. How painful is the plight of the captives; Hashem help us for Heavenly Judgment has struck us!
We must ponder this deeply, for one does not strike one's finger in this world unless it was announced so in Heaven. This was all decreed by Hashem in Heaven and we must therefore self-introspect to see where we can all repent and improve, for only Hashem can heal our wounds. Let us all pray intently to our Heavenly and Merciful Father amid a feeling of deep commiseration with all those who are suffering so terribly during this ordeal, especially the parents whose children are in harm's way as they face the enemy. Let us all feel their pain and worry and in doing so, pray fervently to Hashem that He speedily redeem us, save us from our enemies, and return peace to the Jewish nation, Amen!
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We Begin Reciting “Mashiv Ha’Ruach”
“Mashiv Ha’Ruach U’Morid Ha’Geshem” is a praise we recite to Hashem during the winter months within the “Mechayeh Ha’Metim” blessing of the Amidah as is printed in all Siddurim.
We begin reciting “Mashiv Ha’Ruach U’Morid Ha’Geshem” in the Mussaf prayer of Simchat Torah (outside of Israel from Shemini Atzeret). This recitation does not constitute a request or plea for rain; rather, it is merely meant as praise to Hashem and is therefore dubbed, “Powers of Rain.” The actual request for dew and rain can be found in the ninth blessing of the Amidah prayer referred to as the “Blessing of the Years” (Barech Aleinu). There are several halachic differences between mentioning the “Powers of Rain” in the second blessing of the Amidah prayer entitled, “Ata Gibor,” and the actual request for dew and rain in the ninth blessing. Firstly, whereas we begin mentioning the “Powers of Rain” from Mussaf of Shemini Atzeret, we do not actually request dew and rain until the night of the Seventh of Marcheshvan (outside of Israel from the night of the Fifth of December), as we shall discuss in following Halachot.
Why is “Mashiv Ha’Ruach” Mentioned in the “Mechayeh Ha’Metim” Blessing?
The Gemara (Berachot 33a) states that we mention the “Powers of Rain” in the “Ata Gibor” blessing for this blessing deals with the Resurrection of the Dead and since rainfall is tantamount to The Resurrection, our Sages thus established this sentence to be mentioned in the blessing dealing with The Resurrection. Our Sages established the actual request for rain in the “Blessing of the Years,” for this is a blessing regarding one’s livelihood and rainfall is a matter of sustenance for the entire world.
One Who Forgets to Mention “Mashiv Ha’Ruach”
If one forgets to recite “Mashiv Ha’Ruach” and becomes aware of his mistake only after concluding the “Mechayeh Ha’Metim” blessing, we must analyze whether one must return to the beginning of the Amidah prayer and begin it again or may one continue his prayer as usual. This law indeed depends on one important factor: If one inserted “Morid Ha’Tal” instead of “Mashiv Ha’Ruach” (as is the Sephardic custom during the summer months), one would not return to the beginning of the Amidah prayer since one has said “Morid Ha’Tal.”
However, if one mentioned neither “Mashiv Ha’Ruach” nor “Morid Ha’Tal” (which is indeed customary among several Ashkenazi communities during the summer months), if one has not yet begun the “Ata Kadosh” blessing, one should recite “Mashiv Ha’Ruach U’Morid Ha’Geshem” between the “Mechayeh Ha’Metim” and “Ata Kadosh” blessings and then just continue his prayer as usual. If, however, one has already begun the “Ata Kadosh” blessing and only then realizes his mistake, one must begin his Amida prayer anew.