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ידיעות כלליות לע"נ חיה שרה בת ר' גרשון ע"ה In memory of Mrs. Chaya Sarah Marcus ע"ה A woman who was מוסר נפשto raise her children בדרך התורה and was מאריך ימיםto see her great great grandchildren. By Rabbi Manoach Gelbfish Copies may be made for classroom use. Please direct any questions, comments, volume sales requests or dedication requests to Rabbi Manoach Gelbfish 11th Grade Rebbi at Mesivta Ateres Yaakov 1123 Bay 25th Street Far Rockaway NY 11691-1751 917-306-0320 or [email protected] בס“ד Contents and Miles Sheet Miles Page 03 1-4 03 5 03 Topic Months of The Year 1 — ‘שנָה א ָ ַשי ה ֵׁ חָ ְד Parent Signature Teacher Signature PARENT TEACHER וְ ֵׁתן טַ ל ו ָּמטָ ר PARENT TEACHER 6 ַא ְרבַ ע חֶ לְ ֵׁקי שלְ חָ ן עָ רוּך PARENT TEACHER 03 7 ירת הַ לֵׁ ל ַ ַא ִמ PARENT TEACHER 03 8 שבע מצוות בני נח PARENT TEACHER 03 9-13 המ ְשנָה ִ סֵׁ ֶדר- ְמסוֹ ֶרת הַ ּתוֹ ָרה PARENT TEACHER 45 11 שה ס ְד ֵרי ִמ ְשנֶה) ש"ס ָ (ש PARENT TEACHER 03 11 ַא ְר ּ ַבע ּ ַפ ְר ִשיוֹ ת PARENT TEACHER 55 10-15 שר ָי ַ ּצר ֶ ִּב ְר ּ ַכת ַא PARENT TEACHER 03 16-17 The Five Payments — שה ְדבָ ִרים ָ חַ ִמ PARENT TEACHER 45 18-19 ִּב ְר ּ ַכת בוֹ ֵׁרא נְ פָ שוֹ ת PARENT TEACHER 03 13 ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 53 11 The Berachos — Part 2 — ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 03 10 The Obligation — Part 3 — ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 03 10 Halachos— Part 4 — ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 53 14 Added Tefillos — Part 5 — ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 13 16 Related Tefillos — Part 6 — ִב ְרכַ ת הַ ָמזוֹ ן PARENT TEACHER 43 17-18 Months of The Year 2 — ‘שנָה ב ָ ַשי ה ֵׁ חָ ְד PARENT TEACHER 43 19-03 Part 1 — ‘ַא ִמ ַירת הַ לֵ ל א PARENT TEACHER 43 01-01 Part 2 — ‘ַא ִמ ַירת הַ לֵ ל ב PARENT TEACHER 43 00-04 The Berachos of Lightning and Thunder — ִב ְר ַכת ַב ַרק וְ ְרעֵ ם PARENT TEACHER 43 05-06 ‘זמַ נֵי הַ שנָה א PARENT TEACHER 45 07-09 ‘זמַ נֵי הַ שנָה ב PARENT TEACHER 03 43 שבַ ע ִמ ְצווֹ ת ְד ַר ָבנָן ֶ PARENT TEACHER 03 41 )‘שלֹש (על המחי ָ ִב ָרכָ ה ַאחַ ת מֵ עֵ ין PARENT TEACHER 03 41 Halachos 1 - שלֹש ָ ִב ָרכָ ה ַאחַ ת מֵ עֵ ין PARENT TEACHER 03 30 Halachos 2 - שלֹש ָ ִב ָרכָ ה ַאחַ ת מֵ עֵ ין PARENT TEACHER 03 33 שלֹש בעל פה ָ ִב ָרכָ ה ַאחַ ת מֵ עֵ ין PARENT TEACHER 03 33 ‘ַא ְר ַבע ַפ ְר ִשיוֹ ת א PARENT TEACHER 03 30-34 ‘ַא ְר ַבע ַפ ְר ִשיוֹ ת ב PARENT TEACHER 03 34-34 ‘ַא ְר ַבע ַפ ְר ִשיוֹ ת ג PARENT TEACHER 03 33 ‘ַא ְר ַבע ַפ ְר ִשיוֹ ת ד PARENT TEACHER 33 35 ִב ְר ַכת הָ ִאילָ נוֹ ת PARENT TEACHER 33 35 וְ ֵתן ְב ָרכָ ה PARENT TEACHER 03 30-33 ‘סוגֵי הַ ִחיוב ו ִמנְ יָן הַ ִמ ְצווֹ ת א PARENT TEACHER בס“ד Contents and Miles Sheet Miles Page Topic 63 55-56 ‘סוגֵי הַ ִחיוב ו ִמנְ יָן הַ ִמ ְצווֹ ת ב PARENT TEACHER 63 57-58 ָשם ֶ ּ מַ ּ ִשיב הָ רוּחַ וּמוֹ ִריד הַ ּג PARENT TEACHER 63 59-61 Time Periods Of The Day — Part 1 — ְמנֵׁי הַ יוֹ ם ַ ז PARENT TEACHER 43 61 Time Periods Of The Day — Part 2 — ְמנֵׁי הַ יוֹ ם ַ ז PARENT TEACHER 63 60-65 Time Periods Of The Day — Part 3 — ְמנֵׁי הַ יוֹ ם ַ ז PARENT TEACHER 53 66 הלְ כוֹ ת זְמַ נֵי הַ יוֹ ם PARENT TEACHER 05 67 The Fundamentals Of Cooking On Shabbos — יְ סוֹ ֵׁדי ִּבישוּל PARENT TEACHER 63 67-68 Cooking On Shabbos — Part 1 — ִּבישוּל PARENT TEACHER 63 69-73 Levels of cooking ability — Part 2 — ִּבישוּל — ְמקוֹ ר הַ חוֹ ם PARENT TEACHER 45 71 Exceptions To The Rule — Part 3 — ִּבישוּל — יוֹ ְצאים ִמן הַ ְּכלַ ל PARENT TEACHER 133 71-75 Part 4 — ִּבישוּל — ִּבישוּל ַאחַ ר ִּבישוּל PARENT TEACHER 13 76 Part 5 — ִּבישוּל — חזרה PARENT TEACHER 63 77-78 חָ מֵ ש ְמגִ ילוֹ ת PARENT TEACHER 53 79 The Four Directions — ַא ְר ּ ַבע רוּחוֹ ת PARENT TEACHER 83 83-81 עֵ רוב ַת ְב ִשילִ ין PARENT TEACHER 45 80 ִסימָ נֵי ַכ ְשרות PARENT TEACHER 53 84 The Four Watchmen — ַא ְר ַבע שוֹ ְמ ִרים PARENT TEACHER 75 85 ִב ְר ַכת ְת ִפלַ ת הַ ֶד ֶרך PARENT TEACHER 63 86 Measurements — ִמדוֹ ת PARENT TEACHER 15 87 Retaining Food on a Fire on Shabbos — Part 1 — ְש ִהייָה PARENT TEACHER 55 87-88 Permitted Ways to Retain Food on a Fire — Part 2 — תיקונֵי ְש ִהייָה PARENT TEACHER 15 88 Exceptions — Part 3 — ְש ִהייָה PARENT TEACHER 75 88-93 Foods to Which the Prohibition Applies — Part 4 — ְש ִהייָה PARENT TEACHER 113 91-96 Returning Food to a Fire on Shabbos — חַ ז ָָרה PARENT TEACHER 63 97 ‘ֲשרוֹ ת א ְ ְתרומוֹ ת ומַ ע:ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל PARENT TEACHER 65 98-99 ‘ֲשרוֹ ת א ְ ְתרומוֹ ת ומַ ע:ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל PARENT TEACHER 33 44 שביעית, שמיטה, רבעי, ערלה:ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER PARENT TEACHER Parent Signature Teacher Signature ידיעות כלליות 1 – ָח ְד ֵׁשי ַה ָשנָהMonths of The Year "שּוטה ָ "שנָה ְפ ָ – "Simple year" – There are 12 months in the Jewish non-leap year. ֶּ "שנָה ְמ ָ – "Leap year" (a.k.a. in Yiddish "יבער יָאר ֶּ )"א ִ – there are 13 months in the Jewish "עּוב ֶּרת leap year. The following are the 12 months of a "שּוטה ָ "שנָה ְּפ ָ – "Simple year" (starting from ִיסן ָ ) נ: ַאדר ָ , ְש ַבט, ֵׁט ֵׁבת, ִכ ְס ֵׁלו, ֶּח ְשוָן, ִת ְש ֵׁרי, ֶּאלּול, ָאב, ַתמּוז, ִסיוָן, ִאייָר,יסן ָ ִנ In a "עּוב ֶרת ֶ "שנָה ְּמ ָ – "Leap year", an additional month of ַאדר ָ is added. st nd The 1 ַאדר ָ is called ַאדר ִראשֹון ָ or 'ַאדר א ָ and the 2 ַאדר ָ is called ַאדר ֵׁשנִ י ָ or 'ַאדר ב ָ . The Jewish calendar year begins with רֹאש ַה ָשנָה, which is the 1st and 2nd day of ִת ְּש ֵרי. Nevertheless, when naming or counting the months, the Torah tells us to refer to יסן ָ ִ נas st nd rd the "1 month", ִאייָרas the "2 month", ִסיוָןas the "3 month", and so on. When the months are mentioned in Tanach, they are also referred to as the 1 st, 2nd, 3rd, etc., starting from יסן ָ ִנ. The Torah chose יסן ָ ִ נto be referred to as the "1st month", to commemorate the great exodus of יְּ ִציַאת ִמ ְּצ ַריִ ם, which was the beginning and the birth of ְּכ ַלל יִ ְּש ָר ֵאלas Hashem's nation. The formal names of יסן ָ ִנ, אייָר, ִ סיוָן, ִ etc., were not used until after the Jews were exiled to Babylon ()ב ֶבל ָ after the destruction of the first בית ַה ִמ ְּק ָדש. ֵ These Babylonian names were later adopted to commemorate 'כ ַלל יִ ְּש ָר ֵאלs ְּ exodus from Babylon and return to א ֶרץ יִ ְּש ָר ֵאל. ֶ Each month of the year contains a holiday or special occasion (with the exception of )ח ְּשוָן. ֶ יסן ָ ִ נcontains: פ ַסח, ֶ which is on the 15th of the month of יסן ָ ִ נand lasts for 7 days in ֶא ֶרץ יִ ְּש ָר ֵאלand for 8 days in ָארץ ֶ חּוץ ָל. The counting of the עֹומר ֶ starts on the 2nd day of פ ַסח, ֶ which is on the 16th of יסן ָ ִנ. ִאייָרcontains: פ ַסח ֵשנִ י, ֶ which is on the 14th of אייָר, ִ and is the make-up day for the ק ְּר ָבן ֶפ ַסח. ָ עֹומר ֶ ַל"ג ְּב, which is on the 18th of אייָר. ִ ִסיוָןcontains: שבּועֹות, ָ which is on the 6th of ִסיוָןin א ֶרץ יִ ְּש ָר ֵאל, ֶ and on the 6th and 7th in ָארץ ֶ חּוץ ָל. 11-May-08 Months of the year 06 basic.doc ידיעות כלליות 2 ַתמּוזcontains The fast of ש ְּב ָעה ָע ָשר ְּב ַתמּוז, ִ which is on the 17th of תמּוז. ַ ָאבcontains The fast of ת ְּש ָעה ְּבָאב, ִ which is on the 9th of Av. The month of ָאבalso contains the holiday of ט"ּו ְּבָאב, which is on the 15th of ָאב. The month of ָאבis sometimes referred to as ַחם ָאב ֶ " – ְּמנcomfort Av" as a prayer for us to be comforted in the month of Av from all its unhappy tidings. ֶּאלּולis a month of preparation for the נֹור ִאים ָ ָמים ִ יof רֹאש ַה ָשנָהand יֹום ִכפּורand are also days of ַר ֲח ִמיםthat are opportune for שּובה ָ ת. ְּ ִת ְש ֵׁריcontains: רֹאש ַה ָשנָה, which is on the 1st and 2nd of ת ְּש ֵרי, ִ both in ֶא ֶרץ יִ ְּש ָר ֵאלand in ָארץ ֶ חּוץ ָל. יֹום ִכפּור, which is on the 10th of ת ְּש ֵרי, ִ both in ֶא ֶרץ יִ ְּש ָר ֵאלand in ָארץ ֶ חּוץ ָל. סכֹות, ֺ which is on the 15th of ת ְּש ֵרי, ִ and lasts for 8 days in ֶא ֶרץ יִ ְּש ָר ֵאל and for 9 days in ָארץ ֶ חּוץ ָל. הֹוש ֲענָא ַר ָבה, ַ which is on the 21st of ִת ְּש ֵרי. ֲצ ֶרת ֶ ְּש ִמינִ י עand תֹורה ָ ש ְּמ ַחת, ִ which are on the 22nd of ִת ְּש ֵריin ֶא ֶרץ יִ ְּש ָר ֵאל and on the 22nd and 23rd in ָארץ ֶ חּוץ ָל. ֶּח ְשוָןdoes not contain any holiday. This is the reason it is commonly referred to as "רח ְּשוָן ֶ "מ ַ – "Bitter Cheshvan". ִכ ְס ֵׁלוcontains: נּוכה ָ ח, ַ which is on the 25th of ִכ ְּס ֵלוand lasts for 8 days both in א ֶרץ יִ ְּש ָר ֵאל, ֶ and in ָארץ ֶ חּוץ ָל. ֵׁט ֵׁבתcontains: The last days of נּוכה ָ ח. ַ The fast of ֲש ָרה ְּב ֵט ֵבת ָ ע, which is on the 10th of ט ֵבת. ֵ ְש ַבטcontains ט"ּו ִב ְּש ַבט, which is on the 15th of ש ַבט. ְּ ַאדר ָ contains: פּורים ִ , which is on the 14th of ַאדר ָ both in ֶא ֶרץ יִ ְּש ָר ֵאלand in ָארץ ֶ חּוץ ָל. Cities that had walls in the times of הֹוש ַע ִבן נּון ֺ ְּי, celebrate פּורים ִ שּושן ַ on the 15th of ַאדר ָ instead of פּורים ִ on the 14th (e.g., Yerushalaim). During a leap year, פּורים ִ and פּורים ִ שּושן ַ are in the 2nd ַאדר ָ (ַאדר ֵשנִ י ָ ), th th st and פּורים ָק ָטן ִ is on the 14 and 15 of the 1 ַאדר ָ (ַאדר ִראשֹון ָ .). 11-May-08 Months of the year 06 basic.doc ידיעות כלליות 3 ַׁש ְּבתֹות ַׁה ָׁשנָׁה There are seven Shabbasos that are unique and are given the distinction of having their own name. They are: שּובה ָׁ שּובה\ ְּת ָׁ ַׁש ָׁבת ַׁש ָׁבת ַׁחזֹון ירה ָׁ ַׁש ָׁבת ִׁש ַׁחמּו ֲ ַׁש ָׁבת נ ַׁש ָׁבת ַׁהגָׁדֹול ֲכים ִׁ ַׁש ָׁבת ְּמ ָׁבר ַׁש ָׁבת ַׁחזַׁק שּובה ָׁ ( ַׁש ָׁבתShabbos of return) or שּובה ָׁ ( ַׁש ָׁבת ְּתShabbos of repentance) is the ַׁש ָׁבתthat is between רֹׁאש ַׁה ָׁשנָׁהand יֹום ִּכּפּור. It is called שּובה ָׁ ַׁש ָׁבתbecause the Haftorah of “שּובה יִּ ְׂש ָׁר ֵאל ָׁ ” is read. It is called שּובה ָׁ ַׁש ָׁבת ְׂתbecause it is the Shabbos of שּובה ָׁ ַׁע ֶׁש ֶׁרת יְׂ ֵמי ְּת. It is customary for the Rav to give a “שּובה ָׁ ַׁש ָׁבתDerashah” in which he encourages the congregation to do שּובה ָׁ ת, ְׂ and/or teaches the Halachos of the upcoming טֹובים ִּ ָׁמים ִּ י. It is customary to give the Haftorah of “”שּובה יִּ ְׂש ָׁר ֵאל ָׁ to a prominent person of the community. ירה ָׁ ַׁש ָׁבת ִׁשis the ַׁש ָׁבתthat ַּׁפ ְׂר ַׁשת ְׂב ַׁש ַׁלחis read. It is called ירה ָׁ ַׁש ָׁבת ִּשbecause the ירה ָׁ ( ִׁשsong) of ָׁשיר ִּ ( ָאז יthat ְׂכ ַׁלל יִּ ְׂש ָׁר ֵאלsang after יעת יַׁם סּוף ַׁ )ק ִּר ְׂ is read in the Torah. Many also have a Minhag to put out food for the birds on Erev ירה ָׁ ש ָׁבת ִּש. ַׁ This is done as a reward for the birds that ate the ָׁמןthat ירם ָׁ ַאב ִּ ְׂ ָׁד ָׁתן וhad put out (to discredit מ ֶֹׁׁשה ַׁר ֵבינּוwho had said that there won’t be any ָׁמןon Shabbos). It is done on Shabbos ַּׁפ ְׂר ַׁשת ְׂב ַׁש ַׁלחbecause the story of the ָׁמןis also read in ּפ ְׂר ַׁשת ְׂב ַׁש ַׁלח. ַׁ ַׁש ָׁבת ַׁהגָׁדֹולis the ַׁש ָׁבתthat precedes Pesach (or the ַׁש ָׁבתbefore that if Erev Pesach is on )ש ָׁבת. ַׁ It is called the “Great” Shabbos because of the great miracle that happened just prior to יְׂ ִּציַאת ִּמ ְׂצ ַׁריִּ ם. The miracle was that ְׂכ ַׁלל יִּ ְׂש ָׁר ֵאלwere not harmed when they unabashedly took the Egyptian idol and set it aside to be slaughtered as ק ְׂר ָׁבן ֶּׁפ ַׁסח. ָׁ th This happened on the 10 of יסן ָׁ ִּנ, which was Shabbos. The reason the miracle is commemorated on the day of the week ()ש ָׁבת ַׁ and not th on the day of the month (יסן ָׁ ִּ )י' נis because ִּמ ְׂריָׁם ַׁהנְׂ ִּביָאהdied on the 10 of יסן ָׁ ִּ נand it was not appropriate to make it into a holiday. ִּ ”ּפ ִּ (liturgical poems) about ַׁש ָׁבת ַׁהגָׁדֹולand יְׂ ִּציַאת ִּמ ְׂצ ַׁריִּ םare added in the “יּוטים ָׁרת ַׁה ַׁש"ץ ַׁ ַׁחזof the ש ֲח ִּרית ְׂשמֹׁנֶׁה ֶׁע ְׂש ֵרה. ַׁ 7-May-08 Shabbosos Hashanah.doc ידיעות כלליות 4 Included in these יּוטים ִּ ִּּפis a synopsis of ה ְׂלכֹות ֶּׁפ ַׁסח. ִּ Many Shuls have the Minhag to read part of the ָׁדה ָׁ ַׁהגafter ִּמנְׂ ָׁחהon ש ָׁבת ַׁהגָׁדֹול. ַׁ This is because the happenings of ַׁש ָׁבת ַׁהגָׁדֹולwere the beginning of the actual exodus of מ ְׂצ ַׁרים. ִּ On ַׁש ָׁבת ַׁהגָׁדֹולthe Rav gives a “ ַׁש ָׁבת ַׁהגָׁדֹולDerashah” in which he discusses thoughts of Pesach, and/or teaches the Halachos of Yom Tov. ַׁש ָׁבת ַׁחזֹוןis the ַׁש ָׁבתbefore ִּת ְׂש ָׁעה ְׂבָאב It is called ַׁש ָׁבת ַׁחזֹוןbecause the Haftorah of “ ” ַׁחזֹון יְׂ ַׁש ְׂעיָׁהּוis read. This is the last of the three Haftoros of affliction. These Haftoros relate the prophesies of the destruction of the ֵבית ַׁה ִּמ ְׂק ָׁדשand are read during the “3 weeks” (of mourning) as an introduction to ת ְׂש ָׁעה ְׂבָאב. ִּ ַׁחמּו ֲ ַׁש ָׁבת נis the ַׁש ָׁבתafter ִּת ְׂש ָׁעה ְׂבָאב It is called ַׁחמּו ֲ ַׁש ָׁבת נbecause the Haftorah of “ַׁחמו ַׁע ִּמּי ֲ ַׁחמּו נ ֲ ”נis read. This is the first of the seven Haftoros of consolation. These Haftoros relate the prophesies of comfort and consolation after the destruction of the בית ַׁה ִּמ ְׂק ָׁדש, ֵ and are read between ִּת ְׂש ָׁעה ְׂבָאבand רֹׁאש ַׁה ָׁשנָׁה. ַׁש ָׁבת ַׁחזַׁקis the ַׁש ָׁבתthat the last Parsha of one of the five חּומ ִּשים ָׁ is read. When finishing a חּומש ָׁ we say “”חזַׁק ֲחזַׁק וְׂ נִּ ְׂת ַׁחזֵק ֲ “Be strong, be strong, and may we be strengthened”, so that we can use our feelings of success as an inspiration to undertake anew and continue to succeed. ֲכים ִׁ ַׁש ָׁבת ְּמ ָׁברis the ַׁש ָׁבתpreceding חֹודש ֶׁ ( רֹׁאשwith the exception of חֹודש ִּת ְׂש ֵרי ֶׁ )רֹׁאש. On these ַׁש ָׁבתֹותa special Tefillah of blessing (hence ֲכים ִׁ ) ַׁש ָׁבת ְּמ ָׁברis said for the upcoming month. The day or days of the upcoming חֹודש ֶׁ רֹׁאשare also announced. The “Molad” (the earliest the new moon can be seen is רּוש ַׁליִּ ם ָׁ ְׂ )יis announced by quoting the day, hour and the amount of “”ח ָׁל ִּקים ַׁ (each ֵח ֶׁלקis 1/1080th of an hour or a total of 3½ seconds). One importance of knowing the “Molad” is to be able to know the earliest and the latest of the month that ִּקדּוש ְׂל ָׁבנָׁהmay be said (up to 15 days after the “Molad”). 7-May-08 Shabbosos Hashanah.doc 5 ידיעות כלליות ּומ ָטר ְתן ַטל ָ וֵ ומ ָטר ִל ְב ָר ָכה During the winter months we ask for rain by saying .ב ֵר ְך ָע ֵלינו ְ ofב ָר ָכה in theוְ ֵתן ַטל ָ ָ ,א ֶרץ יִ ְש ָר ֵאל In ומ ָטר ִל ְב ָר ָכה ֶ where the rain is needed early in the season, is said from theוְ ֵתן ַטל ָ th רח ְשוָן night of the 7 of ַמ ֶ ָארץ In ומ ָטר ִל ְב ָר ָכה ֶ ),א ֶרץ יִ ְש ָר ֵאל (outside ofחוץ ָל ֶ קופת ִת ְש ֵרי is said from the 60th day afterוְ ֵתן ַטל ָ ְת ַ th מואל (6 day after autumnal equinox according to ),ש ֵ ְ which is at the Maariv of December th th 4 (or the Maariv of December 5 if it precedes a leap year). ומ ָטר ִל ְב ָר ָכה ָארץ ֶ and inא ֶרץ יִ ְש ָר ֵאל ֶ both inפ ַסח is said until the Mincha beforeוְ ֵתן ַטל ָ .חוץ ָל ֶ ומ ָטר ִל ְב ָר ָכה If one forgot to say …………..וְ ֵתן ַטל ָ ַאתה ד'ְ .מ ָב ֵר ְך ַה ָשנִ ים But remembered before saying "Hashem" of רוך ָ ָ (e.g. 2 or 3) – heב ְ should go back and say it in its proper place (1). ַאתה ד'ְ .מ ָב ֵר ְך ַה ָשנִ ים But remembered after saying "Hashem" of רוך ָ ָ (e.g. 4 or 5) [but beforeב ְ שֹומ ַע ְת ִפ ָלה saying "Hashem" of ַאתה ד'ֵ . רוך ָ ומ ָטר ָ (7)] – he should continue, and sayב ְ inוְ ֵתן ַטל ָ קֹולנו ְ ofב ָר ָכה the שֹומ ַע ְת ִפ ַלת ְ just beforeש ַמע ֵ ַאתה ֵ ִ (6).כי ָ שֹומ ַע ְת ִפ ָלה But remembered after saying "Hashem" of ַאתה ד'ֵ . רוך ָ ָ (e.g. 8 or 9) [but beforeב ְ צורי ְו ֲ ֶיך ד' ִ (10)] he must go back toיִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון ִל ִבי ְל ָפנ ָ גֹוא ִלי finishing the Pasuk of ָ (0) and continue from there.ב ֵר ְך ָע ֵלינו the Beracha of גֹוא ִלי But remembered after saying the Pasuk of צורי וְ ֲ ֶיך .ד' ִ יִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון ִל ִבי ְל ָפנ ָ ְ from the beginning.שמֹנֶה ֶע ְש ֵרה (e.g. 11), he must repeat …(ָ )0ב ֵר ְך ָע ֵלינו ד' ֱאל ֵֹקינו ֶאת ַה ָשנָה ַהזֹאת טֹובה ( )1וְ ֵתן ( בקיץ ְ -ב ָר ָכה) בוָאתה ְל ָ ָ וְ ֶאת ָכל ִמינֵי ְת ּומ ָטר ִל ְב ָר ָכה ) ַעל ְפנֵי ָה ֲא ָד ָמה וְ ַש ְב ֵענו (בחורף ַ -טל ָ ָתנו ַכ ָשנִ ים ַהחֹובֹות. ְ )2שנ ֵ וב ֵר ְך ( חובהָ . ִמ ָ ַאתה ( )3ד'ְ .מ ָב ֵר ְך (ַ )4ה ָשנִ ים: רוך ָ ָב ְ ()5 ֺטֹותינו. רותנו .וְ ָשא נֵס ְל ַק ֵבץ ָגל ֵ שֹופר גָדֹול ְל ֵח ֵ ְת ַקע ְב ָ ַאתה ד'ְ .מ ַק ֵבץ נִ ְד ֵחי ַעםֹו רוך ָ ָארץָ .ב ְ ַאר ַבע ַכנְפֹות ָה ֶ ַחד ֵמ ְ וְ ַק ְב ֵצנו י ַ יִ ְש ָר ֵאל………………………………… : קֹולנו .ד' ֱאל ֵֹקינו חוס וְ ַר ֵחם ָע ֵלינו .וְ ַק ֵבל ְש ַמע ֵ שֹומ ַע ְת ִפלֹות וב ָרצֹון ֶאת ְת ִפ ָל ֵתנוִ .כי ֵאל ֵ ְב ַר ֲח ִמים ְ יבנו: יקם ַאל ְת ִש ֵ ֶיך ַמ ְל ֵכנוֵ .ר ָ ומ ְל ָפנ ָ ָאתהִ . וְ ַת ֲחנונִ ים ָ שֹומ ַע ְת ִפ ַלת ַע ְם ָך יִ ְש ָר ֵאל ְב ַר ֲח ִמים. ַאתה ֵ (ִ )6כי ָ שֹומ ַע (ְ )8ת ִפ ָלה: ַאתה ( )7ד'ֵ . רוך ָ ָב ְ ֲבֹודה וְה ֵשב ֶאת ָהע ָ וב ְת ִפ ָל ָתם ָ ְר ֵצה ד' ֱאל ֵֹקינו ְב ַע ְם ָך יִ ְש ָר ֵאל ִ ות ִהי ַאה ָבה ְת ַק ֵבל ְב ָרצֹוןְ . ות ִפ ָל ָתםְ .ב ֲ ית ָך .וְ ִא ֵשי יִ ְש ָר ֵאל ְ ִל ְד ִביר ֵב ֶ ֲבֹודת יִ ְש ָר ֵאל ַע ֶם ָך: ְל ָרצֹון ָת ִמיד ע ַ ַאתה ד'. רוך ָ שוב ָך ְל ִצטֹון ְב ַר ֲח ִמיםָ :ב ְ וְ ֶת ֱחזֶינָה ֵעינֵינו ְב ְ ַה ַם ֲח ִזיר ְש ִכינָתֹו ְל ִצטֹון: בֹותינו ַאתה הוא ד' ֱאל ֵֹקינו וֵאל ֵֹקי ֲא ֵ ַחנו ָל ְךָ .ש ָ מֹודים ֲאנ ְ ִ נֹודה ַאתה הוא ְלדֹור וָדֹורֶ )9( : ָעד .צור ַחטֵינוָ .מגֵן יִ ְש ֵענו ָ עֹולם ו ֶ ְל ָ מֹותינו ָד ָך .וְעַל נִ ְש ֵ סורים ְבי ֶ ְל ָך ונְ ַס ֵפר ְת ִה ָל ֶת ָך עַל ַחטֵינו ַה ְם ִ יך טֹובֹות ָ ֶ יך וְ אֹות ָ נִפ ְל ֶ יך ֶש ְב ָכל יֹום ִע ָםנו .וְעַל ְ ַה ְפקודֹות ָל ְך .וְעַל נִ ֶס ָ וְה ְמ ַר ֵחם ִכי יך ַ ֶש ְב ָכל ֵעתֶ .ע ֶרב ָוב ֶֹקר וְ ָצ ֳה ָריִ ם ַהחֹוב ִכי לֹא ָכלו ַר ֲח ֶמ ָ עֹולם ִקוִ ינו ָל ְך: יך ֵמ ָ לֹא ַתםו ֲח ָס ֶד ָ ָעד: עֹולם ו ֶ רֹומם ִש ְמ ָך ַמ ְל ֵכנו ָת ִמיד ְל ָ ֺלם יִ ְת ָב ַר ְך וְ יִ ְת ַ וְעַל כ ָ שוע ֵתנו יה ְללו ֶאת ִש ְמ ָך ֶב ֱא ֶמת ָה ֵאל יְ ָ יֹודוך ֶסלָה וִ ַ ָ וְ כֹל ַה ַחטִ ים ָאה ְלהֹודֹות: ול ָך נ ֶ ַאתה ד' ַהחֹוב ִש ְמ ָך ְ רוך ָ וְע ְז ָר ֵתנו ֶסלָהָ .ב ְ ֶ ָלינו וְעַל ָכל ָח ֶסד וְ ַר ֲח ִמים ע ֵ וב ָר ָכהֵ .חן ו ֶ טֹובה ְ ִשים ָשלֹום ָ ֶיך ֶיךִ .כי ְבאֹור ָפנ ָ ֺלנו ְכ ֶא ָחד ְבאֹור ָפנ ָ ָאבינו כ ָ יִ ְש ָר ֵאל ַע ֶם ָךָ .ב ְר ֵכנו ִ וב ָר ָכה וצ ָד ָקה ְ ַאה ַבת ֶח ֶסדְ . תֹורת ַחטִ ים וְ ֲ ָת ָת ָלנו ד' ֱאל ֵֹקינו ַ נַ ֶיך ְל ָב ֵר ְך ֶאת ָכל ַע ְם ָך יִ ְש ָר ֵאל ְב ָכל וְחטִ ים וְ ָשלֹום .וְ טֹוב ְב ֵעינ ָ וְ ַר ֲח ִמים ַ ַאתה ד'ַ .ה ְמ ָב ֵר ְך ֶאת ַעםֹו יִ ְש ָר ֵאל רוך ָ לֹומ ָךָ :ב ְ וב ָכל ָשעָה ִב ְש ֶ ֵעת ְ ַב ָשלֹום: גֹוא ִלי: צורי וְ ֲ ֶיך .ד' ִ וְה ְגיֹון ִל ִבי ְל ָפנ ָ יִהיו ְל ָרצֹון ִא ְמ ֵרי ִפי ֶ ְ וש ָפ ַתי ִמ ַד ֵבר ִמ ְר ָמה ו ְִל ְמ ַק ְל ַלי ֱאל ַֹהיְ .נצֹר ְלשֹונִי ֵמ ָרע ְ תֹור ֶת ָך. נ ְַפ ִשי ִתדֹםְ .ונ ְַפ ִשי ֶכ ָע ָפר ַלכֹל ִת ְהיֶהְ .פ ַתח ִל ִבי ְב ָ חֹוש ִבים ָע ַלי ָר ָעהְ .מ ֵה ָרה ָה ֵפר יך ִת ְרדֹף נ ְַפ ִשיְ .ו ָכל ַה ְ ֹות ָ וב ִמ ְצ ֶ ְ ֶך. יְמינ ָ ֲשה ְל ַמ ַען ִ ֲשה ְל ַמ ַען ְש ֶמ ָך .ע ֵ וְק ְל ֵקל ַמ ֲח ַש ְב ָתם :ע ֵ ֲצ ָתם ַ עָ יך יד ָ ֵח ְלצון יְ ִד ֶ תֹור ֶת ָךְ .ל ַמ ַען י ָ ֲשה ְל ַמ ַען ָ ֺש ֶת ָך .ע ֵ ֲשה ְל ַמ ַען ְקד ָ עֵ יִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון ְמי ְנ ָך ַו ֲע ֵננִי: יעה י ִ הֹוש ָ ִ ( )11ע ֶֹשה גֹוא ִלי : צורי ( )10וְ ֲ ֶיך .ד' ִ ִל ִבי ְל ָפנ ָ ֲשה ָשלֹום ָע ֵלינו וְ ַעל ָכל רֹומיו .הוא ַיע ֶ ָשלֹום ִב ְמ ָ ָאמן: יִ ְש ָר ֵאל .וְ ִא ְמרו ֵ בֹותינוֶ .שטִ ָבנֶה ֵבית ַה ִם ְק ָדש ֶיך ד' ֱאל ֵֹקינו וֵאל ֵֹקי ֲא ֵ יְהי ָרצֹון ִמ ְל ָפנ ָ ִ ימי ֲב ְד ָך ְביִ ְרָאה ִכ ֵ תֹור ֶת ָך :וְ ָשם ַנע ָ ָמינו .וְ ֵתן ֶח ְל ֵקנו ְב ָ ִב ְמ ֵה ָרה ְבי ֵ ימי ירוש ָליִ םִ .כ ֵ יְהודה וִ ָ ָ נְחת וְע ְר ָבה ַלד' ִמ ַ וכ ָשנִ ים ַק ְדמֹונִ יֹותָ : עֹולם ְ ָ וכ ָשנִ ים ַק ְדמֹונִ יֹות: עֹולם ְ ָ 7-May-08 V'sain Tal.doc ידיעות כלליות 6 ש ְל ָחן ָערּוך ֺ ַאר ַבע ֶח ְל ֵקי ְ There are four sections to the ש ְל ָחן ָערּוך. ֺ 1)אֹורח ַחיִ ים ַ 2)יֹורה ֵד ָעה ֶ 3)ֹשן ִמ ְש ָפט ֶח 4)ֶא ֶבן ָה ֶעזֶר אֹורח ַח ִיים ַ - (way of life) Contains the הלכותthat pertain to everyday living. For example: ' יֹום טֹוב וכו, ַש ָבת, ְב ָרכֹות,יצת ִ ִצ,ילה ָ ְת ִפ The ָח ֵפץ ַחיִ יםwrote the רּורה ָ ִמ ְשנָה ְבwhich is a six volume cumulative commentary on the section of אֹורח ַחיִ ים ַ . יֹורה ֵד ָעה ֶ - Contains the הלכותthat pertain to יסּורים ִ ִאand more general הלכות. For example: ַאבילּות ֵ , ְמזּוזָה,ילה ָ ִמ, ְצ ָד ָקה, נְ ָד ִרים,ֶסך ֶ יַיִ ן נ,ַכ ְשרּות ֹשן ִמ ְש ָפט ֶ ח- Contains the הלכותthat pertain to monetary matters. For example: Buying and selling, Damages, Monetary disputes, etc. ֶא ֶבן ָה ֶעזֶר- Contains the הלכותthat pertain to marital life. For example: Marriage, Divorce, Alimony, etc. 7-May-08 Chelkai Shulcah Aruch.doc ידיעות כלליות 7 ירת ַה ֵלל ַ ַאמ ִ The 21 days that full Hallel is said (outside of Eretz Yisroel). ( ְּב- 2) The first 2 days of Pesach. ( ֶ - 2) The 2 days of Shavuos. ( ַ - 9) The 9 days of Sukkos, including Shemini Atzeres and Simchas Torah. ( ח- 8) The 8 days of Chanukah. ימן ָ ִס: – ְּב ֶב ַטחwith certainty The days that only half Hallel is said: Rosh Chodesh – Every Rosh Chodesh excluding ( ִת ְּש ֵריRosh Hashanah, when Hallel is not said) and excluding ( ֵט ֵבתChanukah, when full Hallel is said). The last 6 days of Pesach. – Since the Mitzriyim drowned in the Yam Suf on the 7 th day of Pesach it is not appropriate to say full Hallel on that day. Once full Hallel is not said on the last days of Pesach it is also not said on Chol Hamoed. This is so it should not appear as if Chol Hamoed is superior to the last day of Yom Tov. The days that Hallel is not said at all: Rosh Hashanah – Hallel is not said on Rosh Hashanah because Rosh Hashanah are days of judgment ( )יְּ ֵמי ִדיןand it is not proper to be overly joyous. Yom Kippur – Hallel is not said on Yom Kippur because it is a day of judgment ( )יֹום ַה ִדיןand it is not proper to be overly joyous. Purim – Hallel is not said on Purim because: 1) The miracle happened outside of Eretz Yisroel. 2) The Megillah is read instead. 3) The miracle of Purim was not a full redemption because they were still in Golus. – סימן1) Place 2) Replaced 3) Displaced 7-May-08 Hallel.doc ידיעות כלליות 8 ֶׁש ַב ע ִמ ְצ וֹוע ְצ ֵנ ע ֹנ ַבע ֵנע ֶבר ִמן ַה ַחי ִמע ְר ַכת ַה ֵׁשם – – This is the prohibition forbidding the consumption of a limb (or flesh - )ב ָשר ִמן ַה ַחי ָ of an animal if it was taken from the animal while the animal was still alive. Limb of a living thing – "Blessing" Hashem (Blasphemy) – This is the prohibition of cursing Hashem. (In respect, the antonym ב ְר ַכת/blessing ִ is used instead of ק ְל ַלת/cursing) ִ – ִמעלּוי ַע ָריֹותAdultery – This is the prohibition forbidding adulterous behavior. ִמעינִ ים – ֲהע ִריגָה – Murder – This is the prohibition forbidding the taking of a human being's life (including one's own). ֶגזֶל – Laws Stealing ֲבֹודה ָזע ָרה ָ ע – – This is the obligation to create a judicial system to institute and administer laws to keep law and order. – This is the prohibition forbidding the stealing of someone else's property. Idolatry (Foreign worship)– This is the prohibition forbidding the worship of other gods or idols. ימן ָ ס: ִ אto זwith the exception of וthat was stolen (ֵׁילה ָ )גְ ז. or – The three cardinal sins (יכת ָד ִמים ַ ְש ִפ, גִ לּוי ַע ָריֹות,ָרה ָ בֹודה ז ָ ) ַע and ד, ג, ב, ִמעינִ ים( א,ֵׁילה ָ ְצעז, ִמע ְר ַכת ַה ֵׁשם,) ֵנע ֶבר ִמן ַה ַחי. Any gentile who accepts and keeps the ש ַבע ִמ ְ וֹות ְבנֵׁי נ ַֹח, ֶ is considered עֹולם ָ ידי ֺאמֹות ָה ֵׁ ( ֵׁמ ַח ִסRighteous Gentile) and has a עֹולם ַה ָבא ָ ח ֶלק ְל. ֵׁ Each of the above Mitzvos carries the punishment of יתת ֵׁבית ִדין ַ ( ִמdeath penalty). 7-May-08 Sheva Mitzvos Benai Noach.doc ידיעות כלליות 9 ּתֹורה ָ סֹורת ַה ֶ ְמ המ ְׁשנָה ִ ֵס ֶדר When מ ֶֹשה ַר ֵבינּוreceived the Torah, he was commanded to transmit it to ְׁכ ַלל יִ ְׁש ָר ֵאלin two parts, “”ּתֹורה ֶש ִב ְכ ַתב ָ - “The Written Torah” and “”ּתֹורה ֶש ְב ַעל ֶפה ָ – “The Oral Torah”. ּתֹורה ֶש ִב ְכ ַתב ָ is the only part of the Torah that was written down at that time by מ ֶֹשה ַר ֵבנּוand is what we call the Chumash (lit. “Fifth” because it is divided into five parts). ּתֹורה ֶש ְב ַעל ֶפה ָ is the part of the Torah that was transmitted orally, including all the details and explanations of the Torah, the rules of how to derive things from the Torah and all of the Torah that was not written at that time. ֹשה ִמ ִסינַי ֶ ַה ָל ָכה ְלמare the Halachos of ּתֹורה ֶש ְׁב ַעל ֶפה ָ that were told to מ ֶֹשה ַר ֵבינּוbut do not have any indication or reference in the written Torah. In order to assure the accuracy of the oral transmission, ּתֹורה ֶש ְׁב ַעל ֶפה ָ was transmitted as very concise and summarized passages. Because these passages were memorized verbatim, it was of utmost importance that they remain short and concise so as not to confuse their transmission. Traditionally a student repeated a newly learnt passage 100 times to be sure that he remembered the passage accurately. The details and explanations of these passages were also transmitted from Rebbi to Talmid. After many generations, some Rabbaim found it necessary to add some words of clarification to these passages so that their meanings remain clear. Mitzvos and ( ְׁסיָגִ יםprecautionary decrees) of Rabbinic origin were also added. Towards the end of the 2nd ( ֵבית ַה ִמ ְׁק ָדשapproximately 1,200 years after ּתֹורה ָ )מ ַּתן, ַ some differences of opinions began to arise concerning the explanations and details of these passages. Over the next 200 years many Rabbaim chose to incorporate these differences of opinions (with the names of the opinion holders) into the transmitted passages. Since each Rebbi added what he felt was necessary, Talmidim of different Rabbaim had different versions of the transmitted passages. –מ ְשנָה ִ Approximately 150 years after the destruction of the 2 nd ( ֵבית ַה ִמ ְׁק ָדשtowards the end of the 2nd Century), ָשיא ִ הּודה ַהנ ָ ְׁ( ַר ִבי יalso known as ַר ֵבינּו ַה ָקדֹושor )ר ִבי ֶ found it necessary to record these passages in writing so that they are not forgotten. This is the first time any of ּתֹורה ֶש ְׁב ַעל ֶפה ָ was written. ָשיא ִ הּודה ַהנ ָ ְׁ ַר ִבי יchose between the different versions of passages, and compiled the “”מ ְשנָה ִ that includes all the ּתֹורה ֶש ְׁב ַעל ֶפה ָ from those passages that were most accurate and concise. ָשיא ִ הּודה ַהנ ָ ְׁ ַר ִבי יput a strong emphasis on being concise to enable the Talmidim to memorize the ִמ ְׁשנַיֹותwithout confusion. In fact, the “”מ ְׁשנֶה ִ was written so concisely that it sometimes seems cryptic when read without the oral explanation. ָשיא ִ הּודה ַהנ ָ ְׁ ַר ִבי יalso chose those versions that he felt were the accepted opinion. He did add some of the unaccepted opinions (by name) so that people would know that those versions that contained these opinions were not accepted as Halacha. 7-May-08 Seder Mesores Hatorah-Mishneh.doc 10 ידיעות כלליות ייתא ָ – ְב ַרThose versions that were not accepted by ָשיא ִ הּודה ַהנ ָ ְׁ ַר ִבי יand left out of the ִמ ְׁשנָהwere compiled (by many authors) and named “ַיתא ָ ”ברי ְׁ – “those outside” (from the word – ַברoutside, as in “ֹ”ּתֹוכֹו ְׁכ ַברו-“his inside is like his outside” – a non-hypocrite). Also included in ְׁב ַרייתֹותare the Medrashim on Chumash. ּתֹוס ְפ ָּתא ֶ – ( ַרב ִחיָיאa Talmid of ָשיא ִ הּודה ַהנ ָ ְׁ)ר ִבי י ַ and אֹוש ְׁעיָה ַ ַרבcompiled passages that were of longer text than the ִמ ְׁשנָהand more explicit. These ְׁב ַרייתֹותfavor clarity over conciseness for people who could handle longer texts. These ְׁב ַרייתֹותare a companion to the ִמ ְׁשנָהand were called “”ּתֹוס ְפ ָּתא ֶ – “Additional” (from the word מּוסף ָ – additional [Korban or prayer]) because they add additional information and clarify the מ ְׁשנָה. ִ The ּתֹוס ְׁפ ָּתא ֶ is generally printed in the very back of the גְׁ ָמ ָרא. – ַּתנָאThe Rabbonim that transmitted the Torah and are quoted in the ִמ ְׁשנָהor ייתא ָ ְׁב ַרare referred to as ָאים ִ ( ַּתנlearned or teachers). ָאים ִ קּופת ַה ַּתנ ַ ִסיּום ְּת- With the completion of the מ ְׁשנָה, ִ the era of ָאים ִ ַּתנended. Later Rabbonim (e.g., )ַאמ ָֹר ִאיםrealized that their knowledge could not equal that of the ָאים ִ ַּתנand would not challenge the opinions of the ָאים ִ ּתנ. ַ When doubt arose about an opinion of a ַּתנָאthey would no longer add or edit the ִמ ְׁשנָהor the passages transmitted from ּתֹורה ָ ַמ ַּתןbut rather toiled to understand them. ּופ ֵליג ָ – ַרב ַּתנָא הּואThe exception to the rule was “”רב ַ who is not quoted in the ִמ ְׁשנָהbut is an authority to challenge ָאים ִ ַּתנbecause his years overlapped the ָאים ִ ( ַּתנand is quoted twice in a )ברייתא. “”ּתנִ ינָא ַ , “יתן ָ ִ”מ ְתנ ַ , “”ּתנַן ְ are terms the גְׁ ָמ ָראgenerally uses when referring to a ִמ ְשנָה “”ּתנְ יָא ַ , “יתא ָ ִ”מ ְתנ ַ , )”ּתנּו“ ( ַר ָבנָןare ָ terms the גְׁ ָמ ָראgenerally uses when referring to a ייתא ָ ְב ַר ימן ָ – ִסThe terms with two “”נs are a ִמ ְׁשנָה The terms with one “ ”נare a ייתא ָ ְׁב ַר ָאים ִ ַּתנCommon in the ִמ ְׁשנָהare: , ֶר ִבי ִש ְמעֹון,ָתן ָ ֶר ִבי נ,סּומכּוס ְ , ֶר ִבי ַט ְרפֹון,יֹוסי ֵ ֶר ִבי, ֶר ִבי ֵמ ִאיר, ֶר ִבי יהודה,יבא ָ ֲק ִ ֶר ִבי ע ֵבית ַש ַמאי, ַש ַמאי, ֵבית ִה ֵלל, ִה ֵלל, ַר ִבי יִ ְש ָמ ֵעאל,יעזֶר ֶ ַר ִבי ֱא ִל, ֶר ִבי ֶא ְל ָעזָר,יאל ֵ ַמ ִל ְ ַר ָבן ג ימן ָ – ִסThe title “”ר ָבן ַ or “”ר ִבי ֶ (some pronounce )ר ִבי ַ are generally given only to a ( ַּתנָאin 1 contrast to “)”רב. ַ “”ח ָכ ִמים ֲ or “”ר ָבנָן ַ are generally used when referring to the majority or accepted opinion. – ְס ַּתם ִמ ְשנָה ַר ִבי ֵמ ִאירA ִמ ְׁשנָהthat states an undisputed, unnamed opinion, is the opinion of ר ִבי ֵמ ִאיר. ַ – ַה ָל ָכה ִכ ְס ַּתם ִמ ְשנָהThe Halacha generally follows a ִמ ְׁשנָהthat states an undisputed, unnamed opinion. 1 The exceptions were Amoraim ordained in ֶא ֶרץ יִ ְׁש ָר ֵאלthat were also called Rebbi and Tannaim before the חּור ָבן ֵבית ַה ִמ ְׁק ָדש ְׁ were not titled at all (e.g., )יֹוסי ֶבן י ֶֹעזֶר ֵ [The Practical Talmudic Dictionary]. ידיעות כלליות 11 ) ִש ָשה ִס ְׁד ֵרי ִמ ְׁשנֶה( ַש"ס הֹודה ַהנ ִָשיא ִ ) -ש ָשה ִס ְׁד ֵרי ִמ ְׁשנֶה( ַש"ס ְׁס ָד ִרים ִ in six sections orמ ְׁשנַיֹות ַ organized theרב יְׁ ָ ).גְׁ ָמ ָרא (and subsequently six sections to the ְ )1ז ָר ִעים ֹועד )2מ ֵ ָ )3נ ִשים יקין ְ )4נ ִז ִ ט ֲהרֹות ַ )6 ָ )5ק ְׁד ִשים ימן The ְׁז ַמ ן ָנ ַק ט ִ to remember these isס ָ ִ that pertain to food and its production.מ ְׁשנַיֹות ְ - (Seeds) Contains theז ָר ִעים Which are: ּכּורים ֲשר ֵשנִ יַ ,ח ָלהָ ,ע ְר ָלהִ ,ב ִ יעיתְּ ,תרּומֹותַ ,מ ְע ְשרֹותַ ,מע ֵ ְב ָרכֹותֵ ,פָאהְ ,ד ַמאיִ ,כ ְלַאיִ םְ ,ש ִב ִ מֹועד ִ that pertain to holidays and fast days.מ ְׁשנַיֹות ֵ - (Appointed days) Contains the Which are: מֹועד ָק ָטןַ ,ח ִגיגָה ילהֵ , יצה ,רֹאש ַה ָשנָהַּ ,תעֲנִ יתְ ,מ ִג ָ סּוּכהֵ ,ב ָ יֹומאָ , רּוביןְ ,פ ָס ִחיםְ ,ש ָק ִליםָ , ַש ָבתֵ ,ע ִ ָשים ִ that pertain to marriage.מ ְׁשנַיֹות - (Women) - Contains theנ ִ Which are: ידּושין יטיןִ ,ק ִ סֹוטהִ ,ג ִ ָ יְ ָבמֹותְּ ,כתּובֹות ,נְ ָד ִרים ,נָזִ יר, יקין ִ that pertain to monetary and court matters.מ ְׁשנַיֹות ְ - (Damages) - Contains theנ ִז ִ Which are: הֹוריֹות ָרהָ ,אבֹותָ , ֲבֹודה ז ָ יעאָ ,ב ָבא ַב ְת ָראַ ,סנְ ֶה ְד ִריןַ ,מּכֹותְ ,שבּועֹותֵ ,עדֺיֹות ,ע ָ ָב ָבא ַק ָמאָ ,ב ָבא ְמ ִצ ָ ַ.כ ְׁשרּות ָ andק ְׁר ָבנֹות ִ that pertain toמ ְׁשנַיֹות ָ - (Holy things) - Contains theק ְד ִשים Which are: ילהָּ ,ת ִמידִ ,מדֹותִ ,קנִ ים מּורהְּ ,כ ִריתֹותְ ,מ ִע ָ ֲר ִכיןְּ ,ת ָ חּוליןְ ,בכֹורֹות ,ע ָ ִ זְ ָב ִחיםְ ,מנָחֹות, .ט ַה ָרה ֺ andט ְׁמָאה ִ that pertain toמ ְׁשנַיֹות ַ - (Pure things) - Contains theט ֲהרֹות ַ Which are: עּוק ִצין ָדיִ םְ , ָביםְ ,טבּול יֹום ,י ַ ירין ,ז ִ ָעיםָ ,פ ָרהָ ,ט ֳהרֹותִ ,מ ְקוָאֹות ,נִ ָדהַ ,מ ְכ ִש ִ ָאהלֹות ,נְ ג ִ ֵּכ ִליםֳ , 7-May-08 Seder Mesores Hatorah-Mishneh.doc ידיעות כלליות 12 ַאר ַּבע ַּפ ְר ִׁשיֹות ְ There are four ַש ָבתֹותthat a special ַפ ְר ָשהis read in the ּתֹורה. ָ 1) ַפ ְר ַשת ְש ָק ִלים 2) ַפ ְר ַשת זָכֹור 3) ַפ ְר ַשת ָפ ָרה 4) ַפ ְר ַשת ַהח ֶֹדש ַּפ ְר ַּשת ְש ָק ִׁלים This special ַפ ְר ָשהpertains to the obligation of every Jew to donate a coin (half a Shekel) that is primarily used to bring ( ָק ְר ָבנֹות ִציבּורcommunal sacrifices). This obligatory donation must be given before the month of יסן ָ ִנ. ַפ ְר ַשת ְש ָק ִליםis the ַש ָבתbefore )'ַאדר (ב ָ רֹאש ח ֶֹדשor the שבתof ראש חדש אדרif it falls out on ש ָבת. ַ ַפ ְר ַשת ְש ָק ִליםis to remind people to fulfill their obligation to donate a half a Shekel. ַּפ ְר ַּשת זָכֹור This special ַפ ְר ָשהpertains to the obligation of every Jew to remember what ַע ָמ ֵלקdid to the Jews (when they left )מ ְצ ַריִ ם ִ and the ִמ ְצוָהto destroy ע ָמ ֵלק. ַ The reading of ַפ ְר ַשת זָכֹורis ּתֹורה ָ ( ִמן ַהaccording to most opinions). ַפ ְר ַשת זָכֹורis the ַש ָבתbefore פּורים, ִ because פּורים ִ also deals with the destruction of )ה ָמן( ַע ָמ ֵלק. ָ ַּפ ְר ַּשת ָפ ָרה This special ַפ ְר ָשהpertains to the obligation of every Jew to become ( ָטהֹורfrom )טּומַאת ֵמת. ְ It is questionable if this reading is ּתֹורה ָ מן ַה. ִ ַפ ְר ַשת ָפ ָרהis the ַש ָבתbefore ( ַפ ְר ַשת ַהח ֶֹדשi.e. the second to the last ַש ָבתof the month of ַאדר ָ or the last ַש ָבתof the month of ַאדר ָ if יסן ָ ִחֹודש נ ֶ רֹאשis on )ש ָבת. ַ It is scheduled at this time in order to remind people to become ָטהֹורto be able to bring the ָק ְר ָבן ֶפ ַסחon time. ַּפ ְר ַּשת ַּהח ֶֹדש This special ַפ ְר ָשהpertains to the month of יסן ָ ִ נand its importance in being the first of the order of months. In addition it is to remind people that ֶפ ַסחis coming and it is time to begin preparation for ע ִליָה ְל ֶרגֶל. ַ ַפ ְר ַשת ַהח ֶֹדשis the ַש ָבתbefore יסן ָ ִחֹודש נ ֶ רֹאשor on the ַש ָבתof יסן ָ ִחֹודש נ ֶ רֹאשif it falls out on ש ָבת. ַ 7-May-08 4 Parshiyos 06 short.doc23:37SkillPower ידיעות כלליות 13 ָצר ַּ ִּב ְר ַּכת ֲַא ֶׁשר י ָצר ֶאת ַ ֲא ֶשר י,עֹולם ָ ה ֱאל ֵֹקינּו ֶמ ֶל ְך ָה-ַאתה יהו ָ רּוך ְ ָב formed< Who <Of the world <King <Our God <Hashem<You<Blessed are ,לּולים ִ לּולים ֲח ִ ֲח,ּוב ָרא בֹו נְ ָק ִבים נְ ָק ִבים ָ ,ָאדם ְב ָח ְכ ָמה ָ ָה many cavities <many openings <in him<and created <with wisdom <man , ֶש ִאם יִ ָפ ֵת ַח ֶא ָחד ֵמ ֶהם,בֹוד ָך ֶ ָדּוע ִל ְפנֵי ִכ ֵ א ְכ ַ וְ י גָלּוי one of them shall open <that if <the throne of your honor <before<and known<it is revealed ֶיך ָ ִאי ֶא ְפ ַשר ְל ִה ְת ַקיֵם וְ ַלעֲמֹוד ְל ָפנ,אֹו יִ ָ ֵתם ֶא ָחד ֵמ ֶהם before you <and to stand <to survive <it’s not possible <if one of them shall close <or רֹופא ָכל ָב ָשר ֵ ,ה-ַאתה יהו ָ רּוך ְ ָב:)( ֲא ִפילּו ָש ָעה ֶא ָחת <of all flesh <the healer <,Hashem <are you <Blessed <,(one hour :ַל ֲעשֹֹות in doing. <even) ּומ ְפ ִליא ַ <and who is wondrous The Beracha of ָצר ַ ֲא ֶשר יthanks Hashem for creating our bodies with tremendous wisdom. The Beracha states how complex and sensitive our bodies are and how even one minute malfunction can end our existence. It concludes in how Hashem heals and wondrously maintains our bodies' delicate balance. ָצר ַּ ִּה ְלכֹות ִּב ְר ַּכת ֲַא ֶׁשר י ַּעל ָמה- The Beracha of ָצר ַ ֲא ֶשר יis said after relieving oneself by urinating or moving one's bowels even the smallest amount. (ד,א:)שו"ע או"ח ז ַּכ ָמה ְפ ָע ִּמים- ָצר ַ ֲַא ֶשר יis repeated, when necessary, even many times a day. ָש ַּכח- If one forgot to say ָצר ַ ַא ֶשר י, ֲ he should say it when he remembers.(ו,א:)מ"ב ז ָש ַּכח וְ ָע ָשה ְצ ָר ָכיו- If one forgot to say ָצר ַ ֲַא ֶשר יand remembered only after having relieved himself again, he should say only one ָצר ַ ַא ֶשר י. ֲ (ו,א:)מ"ב ז – ָש ַּכח ַּעד ֶׁשנִּ ְצ ַּרך ְלנְ ָק ָביוIf one forgot to say ָצר ַ ֲַא ֶשר יand remembered only after feeling an urge to relieve himself again, he should first relieve himself and then say one ֲַא ֶשר ָצר ַ י. (א:)מ"ב ז 7-May-08 Yedios Asher Yatzar 06.doc ידיעות כלליות 14 ָאכל וְ ָע ָשה ְצ ָר ָכיו ַּ – if one ate and then relieved himself, he should first say ָצר ַ ֲַא ֶשר יthen say a ַאחרֹונָה ֲ ( ְב ָר ָכהbecause ָצר ַ ֲַא ֶשר יis ת ִדיר-more ָ common). (ב:)מ"ב ז בֹוקר ֶׁ ְב ָכל- ָצר ַ ֲַא ֶשר יis said every morning even if one has not relieved himself. ( א ומ"ב שם:רמ"א ד )ס"ק ג One of the many reasons we say ָצר ַ ֲַא ֶשר יin the morning is that in the morning we are somewhat like a new (refreshed) person and have to thank Hashem for the wonderful body he has created for us. ילה ָ נִּ יעֹור ָכל ַּה ַּל- According to the above reason, if one stayed up all night he would not be required to say ָצר ַ ֲַא ֶשר יin the morning (unless he relieved himself). (ג:)מ"ב ד ילה ָ – ָע ָשה ְצ ָר ָכיו ַּב ַּלIf one relieves himself in the middle of the night, some hold that ָצר ַ ֲַא ֶשר יdoes not have to be said because it will be said in the morning anyway. The Mishneh Berurah recommends that after relieving oneself at night, he should wash his hands and say ָצר ַ ֲַא ֶשר יto avoid the possibility that he will need to relieve himself again in the morning and will only be able to say one ָצר ַ ַא ֶשר י. ֲ (ג:)מ"ב ד ילה ָ – ָע ָשה ְצ ָר ָכיו ְב ֶׁא ְמ ָצע ַּה ְת ִּפIf one relieved himself in the middle of סּוקי ְד ִז ְמ ָרה ֵ ְפhe should say ָצר ַ ֲַא ֶשר יbetween the paragraphs of סּוקי ְד ִז ְמ ָרה ֵ פ. ְ ( ובה"ל,ח ובה"ל שם צריך:מ"ב נא אין לברך:)נג Similarly one may say ָצר ַ ֲַא ֶשר יbetween יִ ְש ַת ַבחand ק ִדיש. ַ ( פשוט וכן הוא בלוח של הרב ) בלום בסוף המ"ב If one relieved himself in the middle of ְק ִריַאת ְש ַמעor ִב ְרכֹות ְק ִריַאת ְש ַמעhe should not say ָצר ַ ֲַא ֶשר יuntil after שמֹנָה ֶע ְש ֵרה. ְ (כג:)מ"ב סו If one relieved himself during ַה ֵללor during any other long or short ב ָר ָכה, ְ he should wait until after he finishes the entire ְב ָר ָכהand then say ָצר ַ ַא ֶשר י. ֲ ( פשוט וכן הוא ) בלוח של הרב בלום בסוף המ"ב אח ֵרי ִּב ְר ַּכת ַּב ַּרק וְ ְר ֵעם ֲַ – If, when exiting the bathroom, one saw lightning and/or heard thunder, he should immediately make the ְב ָר ָכהon the lightning and/or thunder and then say ָצר ַ ַא ֶשר י. ֲ (יב:)מ"ב רכז 7-May-08 Yedios Asher Yatzar 06.doc ידיעות כלליות 15 עּודה ָ – ָע ָשה ְצ ָר ָכיו ִּל ְפנֵי ַּה ְסIf one relieved himself and is about to eat a bread meal, he should wash his hands once improperly (e.g., without a cup) and say ָצר ַ ֲַא ֶשר יand then wash properly and say על נטילת ידים. (ג,ב:)מ"ב קסה The reason that one washing is not enough, is because it is not proper to be – ַמ ְפ ִסיקbreak and say ָצר ַ ֲַא ֶשר יbetween washing and ָדיִ ם ַ ילת י ַ על נְ ִט, ַ and it is also not proper to be ַמ ְפ ִסיקand say ָצר ַ ֲַא ֶשר יbetween saying ָדיִ ם ַ ילת י ַ ַעל נְ ִטand מֹוציא ִ ַה ָארץ ֶ ל ֶחם ִמן ָה. ֶ The reason the 1st washing is intentionally done improperly is because if it was done properly, the 2nd washing wouldn’t accomplish anything and the ְב ָר ָכהof ָדיִ ם ַ ילת י ַ ַעל נְ ִטcould not be said. אחת ְכ ִּה ְל ָכ ָתה ַּ ָטל ַּפ ַּעם ַּ – נIf someone washed once properly and had intention for ילת ַ נְ ִט ָדיִ ם ַ י, he should say ָדיִ ם ַ ילת י ַ ַעל נְ ִטand then ָצר ַ ( ֲַא ֶשר יwithout washing again) because ְב ִד ָע ַבדthe ָצר ַ ֲַא ֶשר יis not a ֶה ְפ ֵסקsince it is considered part of the meal preparation. (ב:)מ"ב קסה צֹורך ֶׁ – ְל ֵעת ַּהIf water is not easily available to wash twice, one may wash once properly with intention for ָדיִ ם ַ ילת י ַ נְ ִטand say ָדיִ ם ַ ילת י ַ ַעל נְ ִטand then ָצר ַ ֲַא ֶשר יas above. (ב:)מ"ב קסה עּודה ָ – ָע ָשה ְצ ָר ָכיו ְבתֹוך ַּה ְסOne who had to relieve himself during a bread meal, must wash again properly (i.e., with a cup) before continuing his meal. (ג,ב:)מ"ב קסה A new ְב ָר ָכהof ָדיִ ם ַ ילת י ַ ַעל נְ ִטis required if he moved his bowels but is not required if he only urinated. (לחזור:) ביאור הלכה קסה In any case, a new ְב ָר ָכהof ָארץ ֶ מֹוציא ֶל ֶחם ִמן ָה ִ ַהis not required. ( אא"כ הסיח דעתו מן .)הסעודה אחת ַּ נ ֵֹטל ַּפ ַּעם- One who relieved himself during the meal has to wash properly only once. Since he is not required to make the ְב ָר ָכהof מֹוציא ִ ה, ַ there is no problem of ֶה ְפ ֵסקand he can say ָצר ַ ֲַא ֶשר יafter saying ָדיִ ם ַ ילת י ַ ( ַעל נְ ִטif ָדיִ ם ַ ילת י ַ ַעל נְ ִטis necessary). ֲַשה ֵ ְל ַּמע- If he urinated during a bread meal, he should wash once properly and say ָצר ַ ( ֲַא ֶשר יand not ָדיִ ם ַ ילת י ַ )על נְ ִט. ַ If he moved his bowels during a bread meal, he should wash once properly, say ָדיִ ם ַ ילת י ַ ַעל נְ ִטand then ָצר ַ ַא ֶשר י. ֲ 1 אבל מסתימת המ"ב לא נר' כן.ה שאפילו לדעת המ"ב אין לברך ענ"י אא"כ דעתו עוד לאכול כביצה פת:יג וע' פסקי תשובות קסד: מ"ב קסד1 7-May-08 Yedios Asher Yatzar 06.doc 16 ידיעות כלליות – ַח ִמ ָשה ְד ָב ִריםThe Five Payments Even though complete monetary value cannot be ascribed to bodily damage (nobody would agree to take money and choose to lose a limb!), nevertheless these five types of damages can be ascribed monetary value and are require compensation whenever a Jew causes bodily damage to his fellow man. – ֶנזֶקDamages – The loss of the victim’s “value”. A person’s “value” is equal to the amount of money a person would receive if he were to sell himself as a slave.1 The loss in “value” is calculated by assessing the difference in the victim’s slave value before and after the bodily damage was done. For example: In a case where someone amputated another person’s arm, the ֶנזֶק would be measured by assessing the victim’s slave value before losing his arm (e.g. If he could be a diamond cutter = $10,000) and subtracting the victim’s present slave value without an arm (who can now only work as a guard = $8,000) for a total of $2,000 as ֶנזֶקpayment. – ַצ ַערPain – The value of the pain the victim received . This is determined by assessing how much a person would pay to avoid such pain. In the example above, ַצ ַערwould be measured by assessing how much a person would pay for his arm to be amputated painlessly if it was going to be amputated anyway. – ִרּפּויHealth costs – The related costs necessary to bring the victim back to his health e.g., Doctor bills, hospital bills, medicine bills, etc. מרש"י פרק החובל1 8-May-08 5 Devarim.doc 17 ידיעות כלליות – ֶש ֶבתUnemployment – The temporary loss of employment during his recovery period. In the example above, ֶש ֶבתwould be payment for the work that the victim would have been capable of doing a without an arm (e.g., a guard at $6 p/h) but can now not do temporarily due to his wounds. The permanent loss of work due to the loss of his arm (e.g., the inability to cut diamonds at $10 p/h), is paid for with ֶנזֶק. ּבֹושת ֶ – Embarrassment – The amount a person would give to avoid this embarrassment. When calculating “embarrassment”, the social status of the victim and the offender must be taken in account. This is because the same action if done to a prominent person will cause greater embarrassment than if it was done to a simple person. Likewise, the same action if done by a prominent person will cause greater embarrassment than if it was done by a simple person. 8-May-08 5 Devarim.doc ידיעות כלליות 18 בֹורא ְנ ָפׁשֹות ֵ ִּב ְר ַּכת בֹורא ְנ ָפׁשֹות ֵ is said after eating any food or liquid that does not qualify for an על ַה ִמ ְחיָה, ַ ֶפן ֶ על ַהג, ַ ַעל ַה ֵּפרֹותor ב ְר ַכת ַה ָמזֹון. ִ Therefore all foods or drinks require בֹורא נְ ָפׁשֹות ֵּ excluding those made from the ( ִׁש ְב ַעת ַה ִמנִ יםdates, figs, olives, pomegranates, grapes, wine or grape juice) and excluding most grain products like bread and cake. 1 בֹורא ְנ ָפׁשֹות ֵ – ִּב ְר ַּכתThe Text בֹורא נְ ָפׁשֹות ַרבֹות ֵּ עֹולם ָ ה ֱאל ֵֹּקינר ֶמ ֶל ְּו ָה-ַאתה יהו ָ ררּו ְ ָב <many living things<Who created<of the world <King <Our God <Hashem<You<Blessed are ֶפׁש ָכל ָחי ֶ ַעל ָכל ַמה ֶׁש ָב ָרא( ָת) ְל ַה ֲחיֹות ָב ֶהם נ >of every life <the soul <to sustain וְ ֶח ְסרֹונָן < that you created < (and)for all < and their necessities 2 :עֹול ִמים ָ ָה ֵּחי ררּו ְ ָב of the worlds <the life giver<Blessed is This Beracha thanks Hashem for creating various living things and all that is necessary to sustain them (e.g., essentials) and for the beneficial non essentials (e.g., fruit). The Beracha ends proclaiming Hashem as the life giver of the world. בֹורא ְנ ָפׁשֹות ֵ ִּב ְר ַּכת- The Halachos 3 ַּה ִּׁשיעּור After eating food: בֹורא נְ ָפׁשֹות ֵּ is said only after eating a ( ְכזַיִ תLit. olive size) or more. A ְכזַיִ תis approximately equivalent to the size of ½ a middle slice of rye bread (or ½ a large egg). In addition, בֹורא נְ ָפׁשֹות ֵּ on food is said only if the food is eaten " ִב ְכ ֵּדי ילת ְפ ַרס ַ "ַאכ ִ (lit. in the time it takes to eat a portion) which amounts to 3 to 4 minutes. If it took more than 4 minutes to eat a ְכזַיִ תof food, a בֹורא נְ ָפׁשֹות ֵּ should not be said. א: שו"ע רז1 ג:תורגם ע"פ המ"ב רז2 א ומ"ב שם: שו"ע רי3 8-May-08 Borai Nefashos 06.doc ידיעות כלליות 19 After drinking a liquid: בֹורא נְ ָפׁשֹות ֵּ is said only if the amount drunk is a יעית ִ ( ְר ִבLit. a quarter) or more. A יעית ִ ְר ִבis equivalent to just over 3 fluid oz. In addition, בֹורא נְ ָפׁשֹות ֵּ is said only if the liquid is drunk " ִב ְכ ֵּדי ְׁש ִתיַת יעית ִ "ר ִב. ְ This is the normal time it takes to drink a יעית ִ [ ְר ִבtwo sips with a short pause in between]. If it took more than this short time to drink a יעית ִ ר ִב, ְ a בֹורא נְ ָפׁשֹות ֵּ does not have to be said. יעּורים ׁשֹונִּ ים ֵאינָם ִּמ ְצ ַּט ְר ִּפים ִּ – ִּׁשDifferent types יעררים ִ ִׁשcannot be combined to require a בֹורא נְ ָפׁשֹות. ֵּ Therefore, one is not obligated to say a בֹורא נְ ָפׁשֹות ֵּ 4 after eating half a ְכזַיִ תof food and half a יעית ִ ְר ִבof liquid. דֹומים ִּמ ְצ ַּט ְר ִּפים ִּ יעּורים ִּ – ִּׁשThe same type of יעררים ִ ִׁשare combined to require a בֹורא נְ ָפׁשֹות ֵּ even if one of them would have otherwise required a different ַאחרֹונָה ַ ב ָר ָכה. ְ Therefore, if one ate half a ְכזַיִ תof bread or cake or half a ְכזַיִ תof one of the ( ִׁש ְב ַעת ַה ִמנִ יםdates, pomegranates, olives, figs or grapes) and also ate a half a ְכזַיִ תof other foods, they are ִמ ְצ ָת ֵּרףand he is required to make a בֹורא נְ ָפׁשֹות. ֵּ 5 ַאחת ַּ ְב ָר ָכה- Only one בֹורא נְ ָפׁשֹות ֵּ is required even if one ate both a ְכזַיִ תof food and a יעית ִ ְר ִבof liquid.6 ָס ֵפק ְב ָרכֹות ְל ָה ֵקל- בֹורא נְ ָפׁשֹות ֵּ is מ ְד ַר ָבנָן, ִ therefore it is not said when there is doubt if it is required (e.g., if he is not sure if he ate a ילת ַ ַאכ ִ ְכזַיִ ת ִב ְכ ֵּדי 7 ) ְפ ַרסor when in doubt if it has already been said. ָט ָעה ַּב ְב ָר ָכה- If one mistakenly said an ַעל ַה ִמ ְחיָהor ִב ְר ַכת ַה ָמזֹוןin place of a בֹורא נְ ָפׁשֹות, ֵּ he is not Yotzai. The 2 exceptions to this rule are: Rice – If he mistakenly said an ַעל ַה ִמ ְחיָהon rice instead of a בֹורא נְ ָפׁשֹות ֵּ is Yotzai ְב ִדי ָע ַבד. Fruit – If he mistakenly said an ַעל ַה ֵּפרֹותon fruit (other than the )ׁש ְב ַעת ַה ִמנִ ים ִ instead of a בֹורא נְ ָפׁשֹות ֵּ he is Yotzai יע ַבד ָ ְב ִד8 א: מ"ב רי4 א: מ"ב רי5 א ומ"ב שם: שו"ע רז6 ד:מ"ב רז7 א: מ"ב רז8 8-May-08 Borai Nefashos 06.doc ידיעות כלליות 20 ִב ְר ַכת ַה ָמזֹון ִב ְר ַכת ַה ָמזֹוןare the ְּב ָרכֹותthat are said after eating a bread based meal. ַה ְמקֹור- The source of this obligation to bless after eating a satiating meal of bread is the ָפסּוקin the Torah: )י:(דברים ח יך ָ ֱאל ֶֹה ֶאת ְיהֹוָה your God ָ ֵ ַר ְכ ָ ְו ָ ָ ְע ָ "וְ ַכ ְל > Hashem> and you will bless> and you will be satisfied>You will eat "ָלך ָתן ַ ֲא ֶשר נ you. > that he gave ַעל ָה ֶרץ ַהטֹ ָ ה >for the good land As indicated in the פסּוק, ָ the Torah obligates to thank for three things: 1." ָ “ – "וְ ַכ ְלYou will eat” - for the food, 2."“ – " ַעל ָה ֶרץFor the land”, 3."“ – " ַהטֹ ָ הthe good” (of the land) – for the בית ַה ִמ ְּק ָדׁש. ֵ Hence: ג' ִראשֹונֹות- The first three ְּב ָרכֹותof ִב ְּר ַכת ַה ָמזֹוןare אֹוריְּ ָתא ַ ( ִמ ְּדfrom the Torah). They are: 1. "" ִב ְר ַכת ַהזָן- Beracha of “who nourishes” 2. "א ֶרץ ֳ " ִב ְר ַכת ָה- Beracha of “the land” 3. "ש ָליִ ם ָ " ִב ְר ַכת בֹונֵה יְ ר- Beracha of “builder of Yerushalaim” יעית ִ ִ ְב ָר ָכה ְר- The 4th and last ְּב ָר ָכהis מ ְּד ַר ָבנָן. ִ 4. " " ִב ְר ַכת ַהטֹו וְ ַה ֵמ ִטי- Beracha of “The good and does good” ָה ַר ֲח ָמן- The Tefillos of ָה ַר ֲח ָמןthat are said after the 4th ְּב ָר ָכהare "accepted Minhag" dating back as far as the times of the גְּ ָמ ָראand the subsequent Geonim period. 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 21 – ִב ְר ַכת ַה ָמזֹוןPart II – The Berachos 1 "" ִב ְר ַכת ַהזָן, the first Beracha, starts at the beginning of ִב ְּר ַכת ַה ָמזֹוןand ends at ַאתה ד' ַהזָן ֶאת ַהכֹל ָ ָברּוך. ִב ְר ַכת ַהזָןthanks Hashem for the food that he gives us and how he nourishes the world ( זָןnourishes - like )מזֹונֹות. ְּ ַה ְמ ַח ֵבר- This Beracha was composed by מ ֶֹׁשה ַר ֵבינּוwhen ְּכ ַלל יִ ְּש ָר ֵאל received the מן. ָ 2 "" ִב ְר ַכת ָה ֳא ֶרץ, the second Beracha, starts at נֹודה ְּל ָך ֶ and ends at ַאתה ד' ַעל ָ ָברּוך ָה ֶרץ וְּ ַעל ַה ָמזֹון. ִב ְר ַכת ָה ֳא ֶרץthanks Hashem for א ֶרץ יִ ְּש ָר ֵאל. ֶ "By the way" ִב ְּר ַכת ָה ֳא ֶרץalso thanks Hashem for many other things (Torah, Bris, יְּ ִציַאת ִמ ְּצ ַריִ םetc.) and is a general ְּב ָר ָכהof thanks. ַעל ַהנִ ִסיםis said to thank Hashem for the miracles of נּוכה ָ ַחand פּורים. ִ It is said in ִב ְּר ַכת ָה ֳא ֶרץbecause it too is a Tefillah of thanks. ַה ְמ ַח ֵבר- ִב ְּר ַכת ָה ֳא ֶרץwas composed by הֹוׁש ַע ֺ ְּ יwhen ְּכ ַלל יִ ְּש ָר ֵאלentered ֶא ֶרץ יִ ְּש ָר ֵאל. 3 "ש ָל ִים ָ " ִב ְר ַכת בֹונֵה ְיר, the 3rd ב ָר ָכה,ְּ starts at ַר ֵחם נָאand ends at ַאתה ד' בֹונֵה ָ ָברּוך ְּב ַר ֲח ָמיו יְ ר ָש ָליִ ם. ִב ְר ַכת בֹונֵה יְ ר ָש ָליִ םis about רּוׁש ָליִ ם ָ ְּ יand the בית ַה ִמ ְּק ָדׁש. ֵ ֲלה וְ ָי ֹא ֶ ְר ֵצה וְ ַיע- ְּר ֵצהand ֲלה וְּ ָיבֹא ֶ ַיעare said in this ( ְּב ָר ָכהwhen applicable) because they also request the rebuilding of רּוׁש ַליִ ם ָ ְּי. ַה ְמ ַח ֵבר- This ְּב ָר ָכהwas composed by ָדוִ ד ַה ֶמ ֶלךwhen רּוׁש ַליִ ם ָ ְּ יwas established as the עיר ַהק ֶֹדש. ִ ְּׁשלֹמֹה ַה ֶמ ֶלךadded to the ְּב ָר ָכהafter the ֵבית ַה ִמ ְּק ָדׁשwas built. When the ֵבית ַה ִמ ְּק ָדׁשwas destroyed, Tefillos were added for the rebuilding of the ֵבית ַה ִמ ְּק ָדׁש. ִב ְר ַכת בֹונֵה יְ ר ָש ָליִ םuncharacteristically ends with the word ָאמן, ֵ to differentiate between the first 3 ְּב ָרכֹותthat are אֹוריְּ ָתא ַ ִמ ְּדand the last ְּב ָר ָכהwhich is מ ְּד ַר ָבנָן. ִ 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 4 " וְ ַה ֵמ ִטי 22 " ִב ְר ַכת ַהטֹו, the fourth and last ב ָר ָכה, ְּ starts at ...'ַאתה ד ָ ָברּוך ַה ֶמ ֶלך ַהטֹו וְ ַה ֵמ ִטי ַלכֹל...ָאבינּו ַמ ְּל ֵכנּו ִ ל- ָה ֵאand ends at עֹולם ַעל יְּ ַח ְּס ֵרנּו ָ ל. ְּ ִב ְר ַכת ַהטֹו וְ ַה ֵמ ִטיis a praise of Hashem's constant goodness. ִחי ָ ה- This ְּב ָר ָכהis מ ְּד ַר ָבנָן. ִ ַה ְמ ַח ֵבר- ִב ְּר ַכת ַהטֹוב וְּ ַה ֵמ ִטיבwas composed by the ֵבית ִדיןof יאל ֵ ַמ ִל ְּ ַר ָבן ג a few years after the Roman conquer and destruction of יתר ַ ֵב nd (approx. 65 years after the destruction of the 2 )בית ַה ִמ ְּק ָדׁש. ֵ This ְּב ָר ָכהwas made in gratitude of the double miracle that had occurred. Governmental permission had been granted to bury the bodies of those killed by the Roman massacre of יתר ַ ֵבand that the bodies miraculously did not decompose in the interim years. ַענִ יַת ֵמן- ָאמן ֵ should be said whenever hearing the ending of this עֹולם ַעל יְּ ַח ְּס ֵרנּו( ְּב ָר ָכה ָ )ל. ְּ ָה ַר ֲח ָמן- The Tefillos of ָה ַר ֲח ָמןthat are said after עֹולם ַעל יְּ ַח ְּס ֵרנּו ָ ְּלare "accepted Minhag" dating back as far as the times of the גְּ ָמ ָראand the subsequent Geonim period. – ַענִ יַת ֵמןEach ָה ַר ֲח ָמןis an independent request. ָאמן ֵ may be said whenever hearing the ending of any of the ה ַר ֲח ָמןs. ָ 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 23 – ִב ְר ַכת ַה ָמזֹוןPart III – The Obligation יתא ָ אֹור ַ – ִמ ְדThe Torah obligation of ִב ְּר ַכת ַה ָמזֹוןapplies when one has eaten and has become satiated as the פסוקsays ""וְּ ָש ָב ְּעת- "and you will be satisfied". ִמ ְד ַר ָבנָן- ְּכ ַלל יִ ְּש ָר ֵאלtook upon themselves to say ִב ְּר ַכת ַה ָמזֹוןeven after eating just a ְּכזַיִ תor more (approximately ½ of a middle slice of rye bread) even if one is not satiated. Hence: If one ate a ְּכזַיִ תof bread and was satiated and is in doubt if he said ב ְּר ַכת ַה ָמזֹון, ִ it is a doubt of a Torah obligation and therefore he must say (repeat) ( ִב ְּר ַכת ַה ָמזֹוןbecause חּומ ָרא ְּ אֹוריְּ ָתא ְּל ַ )ס ֵפק ְּד. ָ If one ate a ְּכזַיִ תor more but was not satiated and is in doubt if he said ב ְּר ַכת ַה ָמזֹון, ִ it is a doubt of a Rabbinic obligation and therefore he is not required to say (repeat) ( ִב ְּר ַכת ַה ָמזֹוןbecause ָס ֵפק ְּד ַר ָבנָן קּולא ָ )ל. ְּ If one ate less than a ְּכזַיִ תof bread, he is not required to say ִב ְּר ַכת ַה ָמזֹון (even if he was satiated from other foods). – ִב ְר ַכת ַה ָמזֹוןPart IV – Halachos – ְב ָר ָכה ִראשֹונָהThe ְּב ָר ָכהof ָארץ ֶ מֹוציא ֶל ֶחם ִמן ָה ִ ַהthat is said before eating bread is required even if one only intends to eat a minimal amount of bread (e.g., a crumb). ָדיִ ם ַ ילת י ַ – ִב ְר ַכת ַעל נְ ִטIf one intends to eat more than a יצה ָ ְכ ֵבof bread he is required to wash his hands before eating and to make the ְּב ָר ָכהof ילת ַ ַעל נְּ ִט ָדיִ ם ַ י. יצה ָ ָפחֹות ִמ ְכ ֵב- If he intends to eat more than a ְכזַיִ תbut less than a יצה ָ כ ֵב, ְ he is required to wash but does not make the ְּב ָר ָכהof ָדיִ ם ַ ילת י ַ על נְּ ִט. ַ Note: A ְכזַיִ תis approximately ½ a large slice (middle slice) of rye bread. A יצה ָ ְכ ֵבis equivalent to two ֵיתים ִ ְכזor approximately a full large slice of rye bread. ָפחֹות ְמ ְכזַיִ ת- If one intends to eat less than a ְכזַיִ תof bread, ילה ַ ְּל ַכ ְּת ִחit is preferable to wash (but not necessarily an obligation). Nevertheless, as mentioned above he is obligated to make the ְּב ָר ָכהof מֹוציא ִ ַה even on the smallest amount. 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 24 נֹוספֹות ָ – ְ ִפילֹות ַהPart V – Added Tefillos – ְר ֵצהOn Shabbos, ְּר ֵצהis added before רּוׁש ַליִ ם ָ ְּּובנֵה י. ְּ ֲלה וְ ָי ֹא ֶ – ַיעOn Yom Tov, Chol Hamoed and Rosh Chodesh ֲלה וְּ ָיבֹא ֶ ַיעis added before רּוׁש ַליִ ם ָ ְּּובנֵה י. ְּ קֹודם ֶ וְש ֵאינֹו ָ ִדיר ָ ִדיר ֶ ָ ִדיר- When ְּר ֵצהand ֲלה וְּ ָיבֹא ֶ ַיעare added, ר ֵצה, ְּ which is more common is said first because of the rule of ָת ִדיר וְּ ֶׁש ֵאינֹו קֹודם ֶ – ָת ִדיר ָת ִדירwhen there is common and uncommon, the common takes precedence. ַעל ַהנִ ִסים- ַעל ַהנִ ִסיםis added in the 2nd ְּב ָר ָכהon נּוכה ָ ַחand פּורים. ִ – ָש ַכחIf one forgot to say על ַהנִ ִסים, ַ ְּר ֵצהor ֲלה וְּ ָיבֹא ֶ ַיעthe following rules apply: ַמ ֵרי ְ ָש ַכח ְלג- If one completely forgot to say any of the added Tefillos, the rule that applies to all is: If the meal was a required meal, he must repeat benching, if the meal was not required, he does not have to repeat benching. Therefore, If one forgot ְּר ֵצהor ֲלה וְּ ָיבֹא ֶ ַיעat the first 2 meals of ַׁש ָבתor יֹום טֹוב, (since these meals are obligatory) he must repeat benching. ְּר ֵצהat Seuda Shlishis (or any extra meals added), or forgot ֲלה וְּ ָיבֹא ֶ ַיעon Chol Hamoed or Rosh Chodesh , or forgot ַעל ַהנִ ִסיםon Chanukah or Purim, he does not have to repeat benching. If one forgot Note: Seuda Shlishis is not considered a obligatory meal because there are opinions that one does not need to eat bread but rather can be Yotzai with Mezonos (or even fruit). Note: Since the Seudas Purim is obligatory, many hold that if he forgot ַעל ַהנִ ִסיםat the Seudas Purim, he must repeat benching. 'ירת ד ַ ַאמ ִ – נִ זְ ַכר ִל ְפנֵיIf he realized that he had not said one of the above added Tefillos before saying “Hashem” of the end of the ( ְּב ָר ָכהi.e. before saying ה-ה ו-ַאתה י ָ ) ָברּוך, he should go back and say the Tefillah that he missed and continue from there. 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 25 'ירת ד ַ ַאמ ִ ַאחר ַ – נִ זְ ַכר ִלIf he realized that he had not said one of the above added Tefillos after saying “Hashem” of the end of the ְּב ָר ָכהbut no more (i.e., after saying ה-ה ו-ַאתה י ָ ) ָברּוך. – ַעל ַהנִ ִסיםIf he had forgotten על ַהנִ ִסים, ַ he should continue Benching and say ַעל ַהנִ ִסיםlater as a ( ָה ַר ֲח ָמןwhere the ’ה ַר ֲח ָמןs ָ are added for Yom Tov and Rosh Chodesh). After he says ל ִֹקים-ְּב ֵעינֵי ֶא ָאדם ָ ְּ וhe should say ֲשה ָלנּו נִ ִסים וְּ נִ ְּפ ָלאֹות ַכ ֲא ֶׁשר ָע ָשה ֶ ָה ַר ֲח ָמן הּוא ַיע ...... ימי ֵ ִב....ָמים ָה ֵהם ַב ְּז ַמן ַהזֶה ִ בֹותינּו ַבי ֵ ַל ֲא. ֲלה וְ ָי ֹא ֶ – ְר ֵצה וְ ַיעIf he had forgotten ְּר ֵצהor ֲלה וְּ ָיבֹא ֶ ַיע, then he should say the words יך ָ ( ַל ְּמ ֵדנִ י ֺח ֶקto complete the Pasuk of “ 'ַאתה ד ָ ָברּוך יך ָ )”ל ְּמ ֵדנִ י ֺח ֶק ַ and then he should go back and say the Tefillah that he missed and continue from there. ַאחר ִסי ם ַה ְב ָר ָכה ַ – נִ זְ ַכר ִלIf he realized that he had not said one of the above added Tefillos after saying the ending of that ( ְּב ָר ָכהi.e., after saying ה בֹונֶה-ה ו-ַאתה י ָ ) ָברּוך, – ַעל ַהנִ ִסיםIf he had forgotten על ַהנִ ִסים, ַ he should continue Benching and say ַעל ַהנִ ִסיםlater as a ( ָה ַר ֲח ָמןwhere the ’ה ַר ֲח ָמןs ָ are added for Yom Tov and Rosh Chodesh). After he says ל ִֹקים-ְּב ֵעינֵי ֶא ָאדם ָ ְּ וhe should say ֲשה ָלנּו נִ ִסים וְּ נִ ְּפ ָלאֹות ַכ ֲא ֶׁשר ָע ָשה ֶ ָה ַר ֲח ָמן הּוא ַיע ...... ימי ֵ ִב....ָמים ָה ֵהם ַב ְּז ַמן ַהזֶה ִ בֹותינּו ַבי ֵ ַל ֲא. ֲלה וְ ָי ֹא ֶ – ְר ֵצה וְ ַיעIf he had forgotten ְּר ֵצהor ֲלה וְּ ָיבֹא ֶ ַיע, he should finish the ְּב ָר ָכהand then add in a special replacement ְּב ָר ָכהinstead of the Tefillah that he missed (e.g., for missing ְּר ֵצהon Shabbos he should say נּוחה ָ ָתן ַׁש ָבתֹות ִל ְּמ ַ עֹולם ֶׁשנ ָ לֹ ֵק ינּו ֶמ ֶל ְּך ָה-ַאתה ד' ֱאא ָ רּוך ְּ ָב :ַאתה ד' ְּמ ַק ֵדׁש ַה ַש ָבת ָ רּוך ְּ ָב:ַאה ָבה ְּלאֹות וְּ ִל ְּב ִרית ֲ ) ְּל ַעּמֹו יִ ְּש ָר ֵאל ְּב. He then continues benching. The same would apply if he already started the next ְּב ָר ָכהand said עֹולם ָ ֶמ ֶלך ָה...ַאתה ָ ( ָברּוךbut did not start the word ָאבינּו ִ ל-) ַה ֵא, he may continue by switching to the replacement ְּב ָר ָכהand then say the ְּב ָר ָכהof ...ָאבינּו ִ ל- ָה ֵא. יה ָ ַאח ֵר ֲ ַאחר ַה ְת ָח ַלת ְב ָר ָכה ֶש ְל ַ – נִ זְ ַכר ִלIf he realized that he forgot ְּר ֵצהor ֲלה וְּ ָיבֹא ֶ ַיע and has already started saying the words of ָאבינּו ִ ל- ַה ֵא, it is too late and he must repeat benching if it was a required meal (as above e.g., first 2 meals on ַׁש ָבתor )יֹום טֹובor he may continue benching without going back if it was an optional meal (as above: e.g., 3rd meal on Shabbos or Rosh Chodesh [or for ַעל ַהנִ ִסיםon Chanukah or Purim]). 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 26 Remembered (at) Before saying Hashem of 'ָבר ך ַא ָ ה ד Just after saying Hashem of 'ָבר ך ַא ָ ה ד After starting the word after Hashem of 'ָבר ך ַא ָ ה ד Just after finishing the ְב ָר ָכה After starting the next ְב ָר ָכה but only saying until עֹולם ָ ֶמ ֶלך ָה After starting the word after עֹולם ָ ֶמ ֶלך ָהof the next ְב ָר ָכה After saying the ’ה ַר ֲח ָמןs ָ After finishing Benching ַעל ַהנִ ִסים ְר ֵצה Go back & say it & continue from there. Go back & say it & continue from there. Continue & say it later as a ָה ַר ֲח ָמן Say until ֶמ ֶלך עֹולם ָ & ָה continue with the replacement ב ָר ָכה. ְּ Say until ֶמ ֶלך עֹולם ָ & ָה continue with the replacement ב ָר ָכה. ְּ Continue & say it later as a ָה ַר ֲח ָמן Repeat benching Continue Continue Repeat benching Repeat benching Go back & say it & continue from there. Continue & say it later as a ָה ַר ֲח ָמן Finish the & ְּב ָר ָכהthen say the added replacement ב ָר ָכה. ְּ Finish the & ְּב ָר ָכהthen say the added replacement ב ָר ָכה. ְּ Continue & say it later as a ָה ַר ֲח ָמן Say the added replacement ב ָר ָכה. ְּ ֲלה ֶ ַיע וְ ָי ֹא Continue & say it later as a ָה ַר ֲח ָמן Say יך ָ ַל ְּמ ֵדנִ י ֺח ֶק & then go back & say & ְּר ֵצה continue from there. Say יך ָ ַל ְּמ ֵדנִ י ֺח ֶק & then go back & say ֲלה וְ ָי ֹא ֶ ַיע & continue from there. Repeat benching Repeat benching Repeat benching Say the added replacement ב ָר ָכה. ְּ – ִב ְר ַכת ַה ָמזֹוןPart VI – Related Tefillos – ִשיר ַה ַמעֲלֹותThe Zohar writes that it is important to mention the ֵבית ַה ִמ ְּק ָדׁש during the meal. Therefore the custom is to say ַהרֹות ָב ֶבל ֲ ַעל נor ִׁשיר ַה ַמעֲלֹותat ִ the end of the meal just before ב ְּר ַכת ַה ָמזֹון. There are different customs as to when ַהרֹות ָב ֶבל ֲ ַעל נis said and if it is said at all. ֲ ַעל נis not said on Shabbos, Yom Tov, any day All agree that ַהרֹות ָב ֶבל that ַת ֲחנּוןis not said or at a עּודת ִמ ְּצוָה ַ ְּסlike a Chasunah, Bris, Pidyon Haben, etc.. ַהרֹות ָב ֶבל ֲ ַעל נis not said at these times because it is not proper to ֲ )על נ ַ on mention the destruction of the ( ֵבית ַה ִמ ְּק ָדׁשas mentioned in ַהרֹות ָב ֶבל Shabbos or Yom Tov, etc. but rather the hope of the ֵבית ַה ִמ ְּק ָדׁשbeing rebuilt (as mentioned in )ׁשיר ַה ַמעֲלֹות. ִ – צ ר ִמ ֶשלֹוIn the ְּז ִמירֹותof Friday night, the last ירה ָ ְּז ִמsung is the ירה ָ ְּז ִמof צּור מ ֶׁשלֹו. ִ This ירה ָ ְּז ִמdoes not mention Shabbos but rather is an introduction to ב ְּר ַכת ַה ָמזֹון. ִ Each of the stanzas corresponds to one of the first three ְּב ָרכֹותof ב ְּר ַכת ַה ָמזֹון. ִ עֹולמֹו ָ ַהזָן ֶאתcorresponds to "" ִב ְּר ַכת ַהזָן ַעל ֶא ֶרץ ֶח ְּמ ָדה....תֹודה נְּ ָב ֵרך ָ ְּב ִׁשיר וְּ קֹולcorresponds to "" ִב ְּר ַכת ָה ֳא ֶרץ ַר ֵחם ְּב ַח ְּס ֶד ָךand יִ ָבנֶה ַה ִּמ ְּק ָדשcorrespond to "רּוׁש ָליִ ם ָ ְּ" ִב ְּר ַכת בֹונֵה י Because of the strong resemblance to ב ְּר ַכת ַה ָמזֹון, ִ some recommend to have in mind not to be Yotzai ִב ְּר ַכת ַה ָמזֹוןwhen singing צּור ִמ ֶׁשלֹו. 8-May-08 Bircas hamazone 06.doc ידיעות כלליות 27 ָח ְד ֵשׁי ַה ָשׁ ָנה- Part II יְ ֵמי ַה חֹ ֶדשׁ- The Jewish calendar is composed of months that are based on the lunar cycle, i.e., the time it takes for the moon to rotate the earth. The length of the lunar cycle is 29½ days and 793 ( ֲח ָל ִקיםa ֵח ֶלקis 1/1080th of an hour,1/18th of a minute or 3.3 seconds) or 29 days, 12 hours, 44 minutes and 3.33 seconds. ח ֶֹדשׁ ָמ ֵלא ְו חֹ ֶדשׁ ָח ֵסר- Since the lunar cycle is 29 ½ days (approx.), the months will fluctuate in length between 29 days ( )חֹ ֶדשׁ ָח ֵסרand 30 days ( )ח ֶֹדשׁ ָמ ֵלאto compensate for the half day. Originally the length of each month was determined by ֵבּית ִד יןsubject to witnesses seeing the new moon. If two witnesses saw the new moon on the 30 th of the month, ֵבּית ִדיןwould proclaim that day (the 30th) as the 1st of the next month. If witnesses did not come on the 30th day of the month, that day would remain the 30 th day of the previous month, and the next day would be the 1 st of the new month. Hence, the months would generally alternate 29 days ( )חֹ ֶדשׁ ָח ֵסרand 30 days ()ח ֶֹדשׁ ָמ ֵלא. רֹאשׁ חֹ ֶדשׁ- The month following a month of 29 days always has only 1 day of Rosh Chodesh. For example, ִסי ָוןhas one day Rosh Chodesh because the previous month ( ) ִאייָרhas 29 days. 28th of ִאייָר 29th of ִאי ָיר 1st of ִסי ָון Rosh Chodesh 2nd of ִסי ָון The month following a month of 30 days will always have 2 days of Rosh Chodesh. The 30th of the earlier month is always the 1st day Rosh Chodesh of the new month. For example, the 30th of ניסןis the 1st day of Rosh Chodesh ִאי ָיר. 28th 29th of יסן ַ ִנ of יסן ַ ִנ 30th 1st of יסן ַ ִנ of ִאייָר Rosh Chodesh Rosh Chodesh 2nd of ִאייָר There are 2 reasons why we have 2 days Rosh Chodesh (even though the 1 st day is actually the last day of the previous month and not the 1st day of the new month). 1. ְכּ ַלל יִ ְשׂ ָר ֵאלalways kept the 30th of the month as Rosh Chodesh in doubt, because they had no way of knowing if witnesses would come that day and make it Rosh Chodesh or if witnesses would not come and it would remain the 30th. Since the 30th day was always observed as Rosh Chodesh, we too observe it as Rosh Chodesh. 2. Since the lunar cycle is only 29 and ½ days, the second half of the 30th day is hypothetically part of the new month. ִעיבּוּר ַה ָשׁ ָנה- The average lunar year has 354 days. In contrast, an average solar year (sun year) has a total of 365 days. Hence the gap between the lunar and solar year is on average 11 days. Because of this gap the lunar year falls behind and the Yomim Tovim (which are based on the lunar calendar) shift and are sometimes earlier in the year. This gap, left uncontrolled, would over the years cause the Yomim Tovim to shift from summer to winter and vice versa (as the Islamic calendar does, which is a strictly lunar calendar). 20-Oct-09 3 Months of the year II 07.doc 28 ידיעות כלליות Because the Torah requires that ֶפּ ַסחbe in the springtime ()חֹ ֶדשׁ ָהאָ ִביב, it is incumbent upon ֵבּית ִד יןto reconcile the calendars and create a "Lunisolar" calendar that keeps the Jewish calendar synchronized with the solar cycle. ֵבּית ִד יןwould reconcile the calendars by adding an extra month of ( ֲא ָדרthereby creating a leap year). This leap year reconciliation was necessary 7 times in 19 years, or about once every 2-3 years. יעת ַה לוּ ַח ַ ְק ִב- Approximately 300 years after the destruction of the 2nd ( ֵבּית ַה ִמ ְק ָדשׁ359 C.E. or 4119 from creation), ( ִה ֵלל ַה ֵשׁנִ יHillel II) realized that the power and reliability of ֵבּית ִד ין had considerably diminished. Therefore, in order to retain an accurate calendar, he created a fixed, preset calendar to last until the days of יח ַ ָמ ִשׁ. This is the calendar that we use today. ח ֶֹדשׁ ָמ ֵלא ְו חֹ ֶדשׁ ָח ֵסר- In this present calendar, the months consistently alternate between 30 and 29 days with the exception of the months of ֶח ְשׁ ָוןand ִכּ ְס ֵלוthat can be 29 or 30. ִתּ ְשׁ ֵרי30 ֶח ְשׁ ָון29/30 – ִכּ ְס ֵלו29/30 – ֵט ֵבת29 – ְשׁ ַבט30 – ֲא ָדר29 (' – ֲא ָדר א30 ' – ֲא ָדר ב29) יסן ָ ִ נ30 ִאי ָיר29 ִסי ָון30 ַתּמוּז29 אָב30 ֶאלוּל29 ימן ָ – ִסThe new Z'man in Yeshivos always start with two days of Rosh Chodesh, i.e., The Z'man starts on Rosh Chodesh ֶאלוּל, ֶח ְשׁ ָוןand ִאי ָיר, each of these has two days Rosh Chodesh. This means that the previous months (אָב, ִתּ ְשׁ ֵרי, and יסן ָ ִ )נhave 30 days. – ָשׁ ָנה ְסדוּ ָרהAn "orderly year" is a year in which ֶח ְשׁ ָוןhas 29 days and ִכּ ְס ֵלוhas 30 days. This type of year is called ָשׁ ָנה ְס דוּ ָרהbecause the months are in "order" ( ) ֵס ֶדרconsistently alternating between 29 and 30 days. ימה ָ – ָשׁ ָנה ְשׁ ֵלA "full year" is a year that ֶח ְשׁ ָוןand ִכּ ְס ֵלוboth have 30 days (hence the longest year of 355 days). – ָשׁ ָנה ַח ֵס ָרהA "deficient year" is a year that ֶח ְשׁ ָוןand ִכּ ְס ֵלוboth have 29 days. The calendar was set with these variations in order to assure that holidays do not fall on days of the week that are problematic. For example, ֶח ְשׁ ָוןmay have 30 days to assure that Yom Kippur does not fall out on Friday or Sunday (so there should not be 2 consecutive days in which no work can be done). ימן ָ ִס- The next month's Rosh Chodesh is always on the day of the week following the day of the week of this month's Rosh Chodesh. For example: If Rosh Chodesh ִכּ ְס ֵלוwas on Tuesday and Wednesday, then Rosh Chodesh ֵט ֵבתwill be on Thursday. If Rosh Chodesh ִאי ָירwas on Friday, then Rosh Chodesh ִסי ָוןwill be on Shabbos and Sunday. [The exception to the rule is Rosh Hashanah which is on the 1st and 2nd of the month, therefore the following Rosh Chodesh will begin on the same day as the 2nd day of Rosh Hashanah.] 20-Oct-09 3 Months of the year II 07.doc 29 ידיעות כלליות ירת ַה ֵלל ַ אַמ ִ - Part I 1 ַה ְמקוֹר- The Mitzvah to say Hallel is one of the 7 ִמ ְצווֹת ְד ַר ָבּ ָנןand was instituted by the יאים ִ נְ ִב-prophets, to give ַה ֵלל-praise to Hashem on holidays and days of salvation. When only half Hallel is said, the obligation of saying Hallel is Minhag.2 ַהתּוֹ ֶכן- Whole Hallel is composed of 6 chapters of Tehillim. Two of these chapters are split in half and said individually. When half Hallel is said, one half of each of these split chapters are omitted. ִבּ ְב ָר ָכה- A ְבּ ָר ָכהis said before and after the chapters of Tehillim. 3 Sefaradim do not to say a ְבּ ָר ָכהbefore or after ַה ֵללunless full ַה ֵללis said. ירתוֹ ָ אַמ ִ ְמקוֹם- Hallel is said after ְשׁמֹ ֶנה ֶע ְשׂ ֵריof ילת ַשׁ ֲח ִרית ַ ( ְתּ ִפwith the exception of Pesach eve when some say it after maariv and all say it in the Haggadah). ַה ֵלל ָשׁ ֵלם- The 21 days that whole Hallel is said outside א ֶרץ ִי ְשׂ ָר ֵאל. ֶ 4 ( ְבּ- 2) The first 2 days of ֶפּ ַסח. ָ. ( ֶב- 2) The 2 days of שׁבוּעוֹת ( ַט- 9) The 9 days of סכּוֹת ֻ , including ְשׁ ִמינִ י ַע ֶצ ֶרתand ִשׂ ְמ ַחת תּוֹ ָרה. ( ח- 8) The 8 days of ַחנוּ ָכה. ימן ָ ִס: – ְבּ ֶב ַטחwith certainty The 18 days whole Hallel is said in ֶא ֶרץ יִ ְשׂ ָר ֵאל: The 1st day of ֶפּ ַסח, The 1 day of ָשׁבוּעוֹת, The 8 days of ( ֻסכּוֹתincluding ִשׂ ְמ ַחת תּוֹ ָרה/) ְשׁ ִמינִ י ַע ֶצ ֶרת The 8 days of ַחנוּ ָכּה. i Whole Hallel is also said ֶפּ ַסחnight in the ַה ָג ָדה, with the following changes: 1) A ְבּ ָר ָכהis not said before Hallel. ( משנה ברורה סי' תכב וסי' תפח )שער הציון1 ד"ה י"ח ימים. ע' תוס' ערכין י2 ב:שו"ע ורמא תכב3 . גמ' ערכין י4 5 Hallel with halachos 09 part I.doc20-Oct-09 Comments – (718) 471-0158 or [email protected] ידיעות כלליות 30 2) Part of Hallel is said before the meal and part after the meal. 3) ( ַה ֵלל ַה ָגדוֹלi.e., The 26 verses that end with ) ִכּי ְלעוֹ ָלם ַח ְסדוֹand other ְתּ ִפילוֹת are added before the end בּ ָר ָכה. ְ i In addition, some say whole Hallel in Shul after ַמ ֲע ִריבon the two first nights of ֶפּ ַסח. ַח ִצי ַה ֵלל- The days that only half Hallel is said: Rosh Chodesh – Half Hallel is said on all Roshi Chadashim excluding: ( ִתּ ְשׁ ֵריRosh Hashanah, when Hallel is not said at all) and ( ֵט ֵבתChanukah, when whole Hallel is said). The reason why whole Hallel is not said on Rosh Chodesh is because Hallel is “ירה ָ – ִשׁa song of praise”, and it is only fitting to say “ירה ָ ” ִשׁon a holiday (non-workday). We therefore skip some of Hallel and say only half Hallel, to differentiate and show that Hallel is being said as Minhag.5 The last 6 days of Pesach – Since the ִמ ְצ ִריִ יםdrowned in the ַים סוּ ףon the 7th day of Pesach it is not appropriate to say whole Hallel on that day. Once whole Hallel is not said on the last day of Pesach, it is also not said on Chol Hamoed, so that it should not appear as if Chol Hamoed is superior to Yom Tov.6 Half Hallel is said on חוֹל ַהמוֹ ֵעדand the last days of ֶפּ ַסחas Minhag. The holidays that Hallel is not said at all: Rosh Hashanah – Hallel is not said on Rosh Hashanah because they are days of judgment ( )יְ ֵמי ִדיןand it is not proper to be overly joyous. Yom Kippur – Hallel is not said on Yom Kippur because it is a day of judgment ( )יוֹם ַה ִדיןand it is not proper to be overly joyous. Purim – Hallel is not said on Purim because:7 1) The miracle happened outside of Eretz Yisroel. 2) The Megilah is read instead of Hallel. 3) The miracle of Purim was not a complete redemption because ְכּ ַלל יִ ְשׂ ָר ֵאלwas still in Golus. ימן ָ – ִס1) Place 2) Replaced 3) Displaced יב: מ"ב תכב5 משום דאין ימי הפסח חלוקין בקרבנותיהן:ז בשם המדרש וע' גמ' ערכין י: מ"ב תצ6 : גמ' ערכין י7 5 Hallel with halachos 09 part I.doc20-Oct-09 ידיעות כלליות 31 ירת ַה ֵלל ַ אַמ ִ - Part II - Halachos ְבּ ִציבּוּר- Hallel should be said with a ִמנְ ָין. Reasons why Hallel should be said with a ִמנְ ָיןare: A) “ – ְבּרוֹב ַעם ַה ְד ַרת ֶמ ֶלךWith multitude is the glory of the king” Mitzvos are enhanced when done with others, because the greater the multitude, the greater the honor. B) Even though our custom is to always say a ְבּ ָר ָכהbefore and after half Hallel, nevertheless, there is an opinion that a ְבּ ָר ָכהis not be said when half Hallel is said without a Minyan. Therefore, when saying half Hallel, it is especially important to have a Minyan, to avoid the possibility of a ְבּ ָר ָכה ְל ַב ָט ָלה. C) Included in Hallel is the Pasuk of “ ”הוֹדוּ ַלד' ִכּי טוֹבwhich is a request to others to join in praise of Hashem and should be said in company (i.e., a ) ִמנְ ָין. – ִעם ַה ִציבּוּרIf someone came late to Shul and the ִציבּוּרis ready to say Hallel, he should say Hallel (and its )בּ ָרכוֹת ְ with the ( ִציבּוּרbefore Davening), provided that saying Hallel with the ִציבּוּרwill not cause him to miss saying ְשׁ ַמעin its proper time.1 Someone who is already Davening, and has just said יִ ְשׁ ַתּ ַבּחwhen the ִציבּוּרis ready to say Hallel, should say Hallel with the ( ִציבּוּרwith a )בּ ָר ָכה ְ and then continue with ִבּ ְר ַכּת יוֹ ֵצר אוֹר. If he is in the middle of saying ְפּסוּ ֵקי ְד ִז ְמ ָרה: 2 On days that half Hallel is said: He should say Hallel with the ִציבּוּרin the middle of ְפּסוּ ֵקי ְד ִז ְמ ָרהbut should not say the ְבּ ָרכוֹתof Hallel (because he already said the ְבּ ָר ָכהof ָבּרוּך ֶשׁאָ ַמרwhen he started ְפּסוּ ֵקי ְד ִז ְמ ָרהand he will say the ְבּ ָר ָכהof יִ ְשׁ ַתּ ַבּחwhen he ends ) ְפּסוּ ֵקי ְד ִז ְמ ָרה. On days that whole Hallel is said: He should not say Hallel in middle of ְפּסוּ ֵקי ְד ִז ְמ ָרה, so that he should not forgo the ְבּ ָרכוֹתof Hallel, (which are obligatory according to all even when said without a ) ִמנְ ָין. זְ ַמנוֹ- Hallel can be said all day if necessary. Nevertheless, since Hallel is part of ַשׁ ֲח ִרית, one should not eat before saying Hallel (as one should not eat before Davening ) ַשׁ ֲח ִרית. On ֵליל ַה ֵס ֶדר, Hallel in the ַה ָג ָדהshould preferably be said before ַחצוֹת (Halachic midnight), but יע ַבד ָ ְבּ ִדmay be said all night. 3 7 Hallel with halachos 09 part II.doc20-Oct-09 All Rights Reserved SkillPower Comments – (718) 471-0158 or [email protected] טז: ותכב,ג: מ"ב תפח1 טז: מ"ב תכב2 ידיעות כלליות 32 אָסוּר ְל ַד ֵבּר- Since a ְבּ ָר ָכהis said before and after Hallel, talking is not permitted until after Hallel and its ְבּ ָרכוֹתare completed.4 ( תּוֹך ֵהי ֲענוּתresponsively) – When saying Hallel alone, it is preferable to have two people answer “... ”הוֹדוּ ַלד' ִכּי טוֹבafter you say “... ”הוֹדוּ ַלד' ִכּי טוֹ בbecause ' הוֹדוּ ַלדis a request to others to join in praise of Hashem. 5 Having two people respond to “... ”הוֹדוּ ַלד' ִכּי טוֹבis especially important when half Hallel is said without a מנְ יָן. ִ This is because saying “”הוֹדוּ ַלד' ִכּי טוֹב responsively is somewhat ְבּ ִציבּוּרand alleviates the problem of a ָס ֵפק ְבּ ָר ָכה.6 When saying Hallel in the ַה ָג ָדהon Pesach night, one should also arrange that Hallel is said responsively (i.e., one person should says “ 'הוֹדוּ ַלד ... ” ִכּי טוֹבand the others should answer “...)”הוֹדוּ ַלד' ִכּי טוֹב. ַעל ַה ֵס ֶדר- Hallel must be said in its proper order. Therefore, if one noticed that he missed a Pasuk (or paragraph), he must go back and say from that Pasuk onwards (and not just say the missing Pasuk, which would be saying Hallel out of order). If he is not sure which Pasuk he missed, he should go back to the beginning of the paragraph in question. On days that whole Hallel is said, one must go back even if he missed just one word. 7 ידה ָ ְבּ ַע ִמ- Hallel should be said standing because Hallel is testimony to Hashem's great doings, and testimony must be said while standing.8 Pesach night we don’t stand when saying Hallel in the ַה ָג ָדהbecause a) Hallel is said in parts it would be too troublesome to have to stand and b) because saying Hallel יבּה ָ ( ְבּ ַה ֵסreclining) is a sign of ( ֵחירוּתfreedom) and a 9 greater show of praise. ימן ְלאוֹת ָ – ִסThe saying of Hallel is an indication of Yom Tov. Yom Tov is an ( אוֹתa sign) of our relationship with Hashem. Therefore, ילין ִ ְתּ ִפare not worn on Yom Tov because Yom Tov is an אוֹתand the אוֹתof ילין ִ ְתּ ִפis not necessary. חוֹל ַהמוֹ ֵעדcontains aspects of both weekday and Yom Tov. 10 Therefore, even those that wear ילין ִ ְתּ ִפon חוֹל ַהמוֹ ֵעד, should remove their ילין ִ ְתּ ִפ before saying Hallel, as Hallel exemplifies the Yom Tov aspect of חוֹל ַהמוֹ ֵעד. א: תעז3 א: שו"ע תפח4 ב: רמא תכב5 יח: מ"ב תכב6 ב ושעה"צ ס"ק ב: מ"ב' תפח7 ז וע' מ"ב שם ס"ק כח שבדעבד יצא אפילו מיושב: שו"ע תכב8 כח: מ"ב תכב9 ז: מ"ב לא10 7 Hallel with halachos 09 part II.doc20-Oct-09 33 ידיעות כלליות – ִבּ ְר ַכּת ַבּ ַרק ְו ְר ֵעםThe Berachos of Lightning and Thunder1 One category of ְבּ ָרכוֹתinstituted by חז"לare the ְבּ ָרכוֹתthat are said on unusual natural occurrences. The most common of these ְבּ ָרכוֹתare the ְבּ ָרכוֹת said on lightning and thunder. – ַבּ ַרקLightning – The ְבּ ָר ָכהthat is said upon observing lightning is the ְב ָר ָכהof: אשׁית ִ ֲשׂה ְבּ ֵר ֵ ֹשׂה ַמע ֶ עוֹלם ע ָ לקינו ֶמ ֶלך ָה-אַתּה ד' א ָ ָבּרוּך. "………Who makes the works of creation." This ְבּ ָר ָכהthanks Hashem for creating the great powers of nature. – ְר ֵעםThunder – The ְבּ ָר ָכהthat is said upon hearing thunder is the ְב ָר ָכהof: עוֹלם ָ בוּרתוֹ ָמ ֵלא ָ עוֹלם ֶשׁכֹּחוֹ ְוּג ָ לקינו ֶמ ֶלך ָה-אַתּה ד' א ָ ָבּרוּך. "……….That his strength and might fill the world" This ְבּ ָר ָכהthanks Hashem for creating forces of nature that display his awesome power to instill his fear in our hearts. ()וז"ל המ"ב ״ר״ל ברוך הנותן כח להטבע להראות כח יוצר בראשית כדי שייראו מלפניו״ – ָטעוּת ַבּ ְבּ ָרכוֹתIf one mistakenly switched the ְבּ ָרכוֹתof lightning and thunder, he is still Yotzai. For example: If one mistakenly said אשׁית ִ ֲשׂה ְבּ ֵר ֵ ע ֶֹשׂה ַמעon thunder or said עוֹלם ָ בוּרתוֹ ָמ ֵלא ָ ְ ֶשׁכֹּחוֹ וּגon lightning, he is Yotzai. ימה ַבּ ְבּ ָרכוֹת ָ ְק ִד- There is no preference to which of the two ְבּ ָרכוֹתare said first. For example: If you heard thunder first, you say עוֹלם ָ בוּרתוֹ ָמ ֵלא ָ ְ ֶשׁכֹּחוֹ וּגfirst, and if you see lightning first, you say אשׁית ִ ֲשׂה ְבּ ֵר ֵ ע ֶֹשׂה ַמעfirst. – ְבּ ִלי ֶה ְפ ֵסקThe ְבּ ָרכוֹתmust be said immediately after observing lightning or thunder and not later. Therefore a ְב ָר ָכהshould not be said after observing thunder or lightning if one hesitated for longer than תּוֹך ְכּ ֵדי ִדבּוּר- the time it takes to say "מוֹרי ִ יך ָ "שׁלוֹם ָע ֶל. ָ ע"פ שו"ע ומ"ב סי' רכז1 20-Oct-09 9 thunder and lightning.doc13:17 ידיעות כלליות 34 וּמ ְלכוּת ַ ְבּ ִלי ֵשׁם- If you missed saying the ְבּ ָר ָכהwithin תּוֹך ְכּ ֵדי ִדבּוּרand you don’t think that you will have another chance to say the בּ ָר ָכה, ְ you may say the ְב ָר ָכהwithout וּמ ְלכוּת ַ ( ֵשׁםwithout the words עוֹלם ָ לקינו ֶמ ֶלך ָה-אַתּה ד' א ָ ). For example: On lightning you would say "אשׁית ִ ֲשׂה ְבּ ֵר ֵ "בּרוּך ע ֶֹשׂה ַמע ָ and on thunder you would say "עוֹלם ָ בוּרתוֹ ָמ ֵלא ָ ְ"בּרוּך ֶשׁכֹּחוֹ וּג. ָ Similarly, a shortened ְבּ ָר ָכהmay be said whenever the obligation of saying the full ְבּ ָר ָכהis in doubt. ְבּ ַבת אַ ַחת- If both lightning and thunder were observed at the same time, only the ְבּ ָר ָכהfor lightning (אשׁית ִ ֲשׂה ְבּ ֵר ֵ )ע ֶֹשׂה ַמעis said and it covers for both the thunder and lightning. If one observed thunder and lightning and mistakenly said only the ְבּ ָר ָכהfor thunder for both, he is also Yotzai יע ֶבד ֶ בּ ִד. ְ 2 ַבּ ַרק ַהחוֹם- "Heat Lightning" – The ְבּ ָר ָכהfor lightning is not said on the type of lightning that comes without thunder. Some people do not make the ְבּ ָרכוֹתon thunder or lightning unless they have observed both thunder and lightning. This is done to avoid the mistake of saying a ְבּ ָר ָכה ְל ַב ָט ָלהon sounds or flashes of light that are not thunder or lightning. ַפּ ַעם אַ ַחת- The ְבּ ָרכוֹתon thunder and lightning are said a maximum of once a day or a maximum of once a storm (whichever is greater). Therefore: A new ְבּ ָר ָכהmay be said each new day even if the storm did not let up in-between. A new ְבּ ָר ָכהmay be said even on the same day, if the storm completely dissipated and the sky cleared and then a new storm appeared. וע' מ"ב ס"ק ה שאפילו רק ראה ברק ובירך ונתכוין להוציא הרעם שיבוא אח "ך שיצא2 20-Oct-09 9 thunder and lightning.doc13:17 ידיעות כלליות 35 – זְ ַמ ֵני ַה ָשׁ ָנהPart I – יְ ֵמי ָה ָרצוֹן – ְי ֵמי ָה ַר ֲח ִמיםSynonyms for the opportune time for Teshuvah from Rosh Chodesh Elul until after Yom Kippur. – יוֹם ַה ִז ָכּרוֹןA synonym for רֹאשׁ ַה ָשׁ ָנה, which is the 1st and 2nd day of ( ִתּ ְשׁ ֵריeven in ֶא ֶרץ )יִ ְשׂ ָר ֵאל. Other synonyms for רֹאשׁ ַה ָשׁ ָנהare רוּעה ָ יוֹם ְתּand ( יוֹם ַה ִדיןwhich is also a synonym for )יוֹם ִכּיפּוּר. – ֲע ֶשׂ ֶרת ְי ֵמי ְתּשׁוּ ָבהThe 10 days between and including Rosh Hashanah and Yom Kippur. These days are especially opportune for Teshuvah. – ֵבּין ֶכּ ֶסה ֶל ָעשֹׂרA term also used to refer to the days between Rosh Hashanah ( ַבּ ֶכ ֶסה ְליוֹם ) ַח ֵגנוּand Yom Kippur () ֶבּ ָעשֹׂר ַלחֹ ֶדשׁ.1 ַשׁ ָבּת שׁוּ ָבהor – ַשׁ ָבּת ְתּשׁוּ ָבהThe ַשׁ ָבּתbetween Rosh Hashanah and Yom Kippur. – צוֹם ִכּיפּוּר – יוֹם ַה ִדיןSynonyms for יוֹם ִכּיפּוּרwhich is the 10th of ִתּ ְשׁ ֵרי. – ָי ִמים נוֹ ָר ִאיםThe awesome days of רֹאשׁ ַה ָשׁ ָנהand יוֹם ִכּיפּוּר. The word ַחג, when used alone in the Gemorah, refers to the Yom Tov – ַחגYom Tov. of ֻסכּוֹת, which begins on the 15th of the month of ִתּ ְשׁ ֵרי. – יוֹם טוֹב ֵשׁנִ יThe 2nd day of Yom Tov that is observed outside of ( ֶא ֶרץ יִ ְשׂ ָר ֵאלi.e., the 2nd and 8th days of ֶפּ ַסח, the 2nd and 9th days of ֻסכּוֹתand the 2nd day of )שׁבוּעוֹת. ָ ( – חוֹל ַה מוֹ ֵעדlit. the weekday of the holiday) The days between the first and last days of ֶפּ ַסחor ֻסכּוֹת. These are days of partial holiday in which many do not wear Tefillin and certain Melachos are forbidden. הוֹ ַשׁ ְע ָנא ַר ָבּה- The last day of חוֹל ַה מוֹ ֵעדSukkos. הוֹ ַשׁ ְע ָנא ַר ָבּהis a partial Yom Tov and a day of Teshuvah. In addition to the special Tefillos said on הוֹ ַשׁ ְע ָנא ַר ָבּה, many wear special Yom Tov clothing and eat a Yom Tov meal. ֶ ְשׁ ִמינִ י עis also ֲצ ֶרת ֶ יני ע ִ – ְשׁ ִמThe 8th day of ( ֻסכּוֹתsometimes called ) ְשׁ ִמינִ י ֶשׁל ַחג. ֲצ ֶרת considered an independent ַחג. – ִשׂ ְמ ַחת תּוֹ ָרהThe 9th and last day of ֻסכּוֹת. In ֶא ֶרץ יִ ְשׂ ָר ֵאלthe 8th day of ֻסכּוֹתis both ְשׁ ִמינִ י ַע ֶצ ֶרתand ִשׂ ְמ ַחת תּוֹ ָרה. ִ שׁלֹשׁ ְרג. ָ – ִא ְסרוּ ַחגThe day following any of the ָלים ָלים ִ – ָשׁלֹשׁ ְרגThe 3 holidays of ֶפּ ַסח, ָשׁבוּעוֹתand סכּוֹת. ֻ אשׁית ִ – ַשׁ ָבּת ְבּ ֵרThe ַשׁ ָבּתthat the ַפּ ְר ָשׁהof אשׁית ִ ְבּ ֵרis read (i.e., the 1st ַשׁ ָבּתafter ) ֻסכּוֹת. ֲחנוּ ָכּה- Starts on the 25th of ִכּ ְס ֵלוand lasts for 8 days (in ֶא ֶרץ יִ ְשׂ ָר ֵאלtoo). 1 [On Rosh Hashanah the moon is concealed ( ) ַבּ ֶכ ֶסהand Yom Kippur is on the 10th of the month (]) ֶבּ ָעשֹׂר In Selichos it is spelled with a הbut See Artscroll Selichos סליחה מחthat it could also be cognate to כסאwhich means appointed time (Rashi) or throne (seforno). 20-Oct-09 11 Times of the year I- II 07-08.doc 36 ידיעות כלליות – ִנ ְטלA night that some do not set aside for learning (e.g., the 25th of December). אשׁי ֵתּיבוֹת – שׁוֹ ָב ִבים ַתּ"תּ ֵ ( ָרan acronym) for the ַפּ ְר ִשׁיוֹתof: ְתּ ַצ ֶוה ,ְתּרוּ ָמה ,ִמ ְשׁ ָפּ ִטים ,יִ ְתרוֹ ,ְבּ ַשׁ ַלח ,בֹּא ,ָו ֵא ָרא , ְשׁמוֹת. These 8 winter weeks are opportune for strength ( )גְ בוּ ָרהto combat the ֵי ֶצר ָה ַרעand to acquire ְקדוּ ָשׁה. ירה ָ ַשׁ ָבּת ִשׁ- The ַשׁ ָבּתof ַפּ ְר ַשׁת ְבּ ַשׁ ַלחin which the song of אָז ָי ִשׁיר מֹ ֶשׁהis read. – ט"וּ ִבּ ְשׁ ָבטThe Rosh Hashanah for the trees. אַר ַבּע ַפּ ְר ִשׁיוֹת ְ – The 4 Shabbosim that special portions of the Torah are read. The 4 ַפּ ְר ִשׁיוֹתare mostly scheduled in the month of ֲא ָדרand are: 1) ַפּ ְר ַשׁת ְשׁ ָק ִלים2) ַפּ ְר ַשׁת זָכוֹר 3) ַפּ ְר ַשׁת ָפּ ָרה 4) ַפּ ְר ַשׁת ַהח ֶֹדשׁ – פּוּ ִריםPurim is observed on the 14th of the month of א ָדר. ֲ th The day after פּוּ ִריםis ( שׁוּ ַשׁן פּוּ ִריםthe 15 ) and is observed in Yerushalaim and any other historically walled city. – פּוּ ִרים ָק ָטןThe 14th and 15th of the 1st ) ֲא ָדר ִראשׁוֹן( ֲא ָדרof a leap year. Although פּוּ ִריםis observed in ֲא ָדר ֵשׁנִ י, nevertheless פּוּ ִרים ָק ָטןof ֲא ָדר ִראשׁוֹן is treated as a partial holiday. – ַשׁ ָבּת ַה ָגדוֹלThe ַשׁ ָבּתthat precedes ֶפּ ַסח. – ַתּ ֲע ִנית ְבּכוֹ ִריםThe fast of the firstborn on Erev Pesach. ַחג ַה ַמצוֹת- ( ַחג ָה אָ ִביבholiday of spring) – Synonyms for the Yom Tov of ֶפּ ַסחwhich starts on the 15th of יסן ַ ִנ. – ֵליל ִשׁימוּ ִריםA synonym for the first night(s) of ֶפּ ַסחin which we receive special protection by Hashem. The first night(s) are also known as ליל ַה ֵס ֶדר. ֵ – אַ ֲחרוֹן ֶשׁל ֶפּ ַסחThe last day of ֶפּ ַסח. – )ילקוט ס "פ פנחס ( ֶפּ ַסח ָק ָטן – ֶפּ ַסח ֵשׁ נִ יThe 14th of ( ִאי ָירa month after ) ֶע ֶרב ֶפּ ַסח. ֶפּ ַסח ֵשׁנִ יis when people were able to bring a ָק ְר ָבּן ֶפּ ַסחif they missed bringing it on ֶע ֶרב ֶפּ ַסח. ירה ָ ( – ְי ֵמי ַה ְס ִפSefirah) The days of partial mourning that are observed between ֶפּ ַסחand ָשׁבוּעוֹת. These days correspond with the counting the ( עוֹ ֶמרeven though the counting ["ירה ָ ]" ְס ִפand the mourning are unrelated). – ְשׁלֹ ֶשׁת ְי ֵמי ַה ְג ָבּ ָלהThe 3 days just prior to ָשׁבוּעוֹת. These 3 days are days of preparation for ַק ָבּ ַלת ַהתּוֹ ָרה. 20-Oct-09 11 Times of the year I- II 07-08.doc ידיעות כלליות 37 זְ ַמ ֵני ַה ָשׁ ָנה- Part II ְבּ ַה"בּ- An acronym for ' יוֹם בּ,' יוֹם ה,'( יוֹם בּMonday, Thursday, Monday). After ֶפּ ַסחand ֻסכּוֹתa Monday, Thursday and Monday are designated for special Tefillos (said in many Shuls) and voluntary fasting. These 3 days were designated to arouse people to do Teshuva on sins caused by socializing and the lax Yom Tov spirit. ( ֵבּין ַה ְמ ָצ ִריםbetween the oppressions)2 – "The 3 Weeks" – The 3 weeks between and including the fasts of ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּזand ִתּ ְשׁ ָעה ְבּ אָבare days that led up to the destruction of the בּית ַה ִמ ְק ָדשׁ. ֵ Merriment is restricted during these weeks. "The 9 days" – The days from the 1st of Av ( )רֹאשׁ חֹ ֶדשׁ אַבto the 9th of Av () ִתּ ְשׁ ָעה ְבּ אָב. These 9 days are days of partial mourning for the בּית ַה ִמ ְק ָדשׁ. ֵ " – ָשׁבוּ ַע ֶשׁ ַחל בּ וֹThe week that contains [ – "] ִתּ ְשׁ ָעה ְבּ אָבReferring to the weekdays preceding ִתּ ְשׁ ָעה ְבּאָבin the week that ִתּ ְשׁ ָעה ְבּאָבfalls. These few days just prior to ִתּ ְשׁ ָעה ְבּ אָבrequire a greater level of mourning for the ֵבּית ַה ִמ ְק ָדשׁthan the earlier part of the 9 days. – ְשׁלֹ ָשׁה ְדפּוּר ֲענוּ ָתאThe three "Haftorahs of punishment" that are read ַשׁ ָבּתmorning on the three weeks prior to ִתּ ְשׁ ָעה ְבּאָב. The last of these weeks is ַשׁ ָבּת ַחזוֹן, which is the ַשׁ ָבּתjust before ִתּ ְשׁ ָעה ְבּאָב. – ִשׁ ְב ָעה ְד ֶנ ֶח ָמ ָתאThe seven "Haftorahs of consolation" that are read ַשׁ ָבּתmorning on the seven weeks following ִתּ ְשׁ ָעה ְבּאָב. The first of these weeks is ַחמוּ ֲ ַשׁ ָבּת נ, which is the first ַשׁ ָבּתafter ִתּ ְשׁ ָעה ְבּאָב. – ט"וּ ְבּאָבThe 15th of the month of Av – A joyous day celebrating the culmination of the Mitzvah of cutting wood for use on the ( ִמ ְז ֵבּ ַחand other happy occurrences). – זֹאת ֲחנוּ ָכּהThe last day [the 8th] of ֲחנוּ ָכּה. – ַתּ ֲע ִנית ִציבּוּרA public fast day – ַתּ ֲענִ יוֹת ִציבּוּרinclude: ִתּ ְשׁ ָעה ְבּאָב, ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּז, ַתּ ֲענִ ית ֶא ְס ֵתּר, ֲשׂ ָרה ְבּ ֵט ֵבת ָ ע, יוֹם ִכּיפּוּר, צוֹם ְג ַד ְל ָיה – ַתּ ֲע ִנית ָי ִחידA fast that an individual accepts upon himself. A person may obligate himself in a ַתּ ֲענִ ית ָי ִחידby "accepting the fast" – " " ַק ָבּ ַלת ַת ֲענִ יתduring Mincha of the day before. ֲכים ִ – ַשׁ ָבּת ְמ ָברThe ַשׁ ָבּתpreceding חוֹדשׁ ֶ ( רֹאשׁwhen Tefillos for blessing are said). – רֹאשׁ חֹ ֶדשׁThe 1st day of a new month if the previous month was a ( חֹ ֶדשׁ ָח ֵסרa month of only 29 days). If the previous month was a ( חֹ ֶדשׁ ָמ ֵלאa month of 30 days) the 30th day of the previous month is also רֹאשׁ חֹ ֶדשׁ. 2 In the Ezras Torah Luach it is called "Between The Straits" based on Lamentations 1:3 20-Oct-09 11 Times of the year I- II 07-08.doc ידיעות כלליות 38 – יוֹם ִכּ יפּוּר ָק ָטןA synonym for ֶע ֶרב רֹ אשׁ חֹ ֶדשׁ. On יוֹם ִכּ יפּוּר ָק ָטןspecial Tefillos are said before Mincha (in many Shuls). If ֶע ֶרב רֹ אשׁ חֹ ֶדשׁfalls out on Shabbos, יוֹם ִכּיפּוּר ָק ָטןis observed on the previous Thursday. ַשׁ ָבּת ַחזַק- The ַשׁ ָבּתthat the last Parsha of one of the five חוּמ ִשׁים ָ is read. ַצייט-( – יאָהרlit. Time of year) – The Yiddish term for anniversary, generally referring to the anniversary of a death. [The ַצייט- יאָהרof a ַצ ִדיקmay sometimes be referred to as ""יוֹ ָמא ְד ִהילוּ ָלא.] ַאכט ְ ואכט נ ְ " – ַוAwake night" – The Yiddish term for the night before a Bris. Some fathers have the Minhag to stay awake and learn the night before their son's Bris. – ְבּ ִרית יִ ְצ ָחקThe night before the Bris of a baby boy. Sefardim have the custom to gather and say Tefillos and Zemiros. – חוֹלA weekday. – ַשׁ ָבּתThe 7th day of the week [sometimes referred to as "]" ְמנוּ ָחה. The term ַשׁ ָבּתis sometimes used in the Torah in reference to ( יוֹם טוֹבe.g. ֶפ ַסחand )יוֹם ִכּיפּוּרor in reference to יטה ָ – ְשׁ ִמthe Sabbatical year. – ֶע ֶרבThe day before, as in ֶע ֶרב ַשׁ ָבּתor ֶע ֶרב יוֹם טוֹב. or The year before, as in יעית ִ – ֶע ֶרב ְשׁ ִבthe year before יעית ִ ְשׁ ִב, which is the 6th year. – מוֹ ָצ ֵאיThe night following as in מוֹ ָצ ֵאי ַשׁ ָבּתor מוֹ ָצ ֵאי יוֹם טוֹב. or The year following as in יעית ִ – מוֹ ָצ ֵאי ְשׁ ִבthe year after יעית ִ שׁ ִב, ְ which is the th 8 year. יטה ָ ְשׁ ִמor יעית ִ – ְשׁ ִבThe 7th year (the Sabbatical year), in which working the land of ֶא ֶרץ יִ ְשׂ ָר ֵאלis forbidden. – יוֹ ֵבלThe 50th year, in which working the land (in )א ֶרץ יִ ְשׂ ָר ֵאל ֶ is forbidden, the land returns to its original owner and Jewish slaves go free. – ָשׁ ָנה ְמ עוּ ֶבּ ֶרתA leap year, a year that contains a 2nd month of ֲא ָדרfor a total of 13 months. A leap year is commonly referred to in its Yiddish name as an "יבּער ָיאר ֶ " ִא ָשׁ ָנה ְפּשׁוּ ָטה- A "simple" year, a year that has 12 months and is not a leap year. ִשׁ ְב ָעה- (lit. Seven) – A term for the 7 days of full mourning observed by someone who lost a relative. (The mourner is called an אָבל.) ֵ ( – ְשׁלוֹ ִשׁיםlit. Thirty) – A term for the 30 days of partial mourning observed by someone who lost a relative. 20-Oct-09 11 Times of the year I- II 07-08.doc ידיעות כלליות 39 ( – תּוֹך ָשׁ ָנהlit. Within the year) A term describing a person who lost a parent withn the previous year. – ֶשׁ ַבע ְבּ ָרכוֹתThe 7 days following a wedding in which 7 ְבּ ָרכוֹתare added at the end of Benching of every meal the ָח ָתןand ַכּ ָלהare present. – ָשׁ ָנה ִראשׁוֹ ָנהThe first year of marriage. – ֵליל ַשׁ ָבּתFriday night. – ֵליל ִשׁ ִשיThursday night. ָכר ָ – ָשׁלוֹם זThe Friday night gathering in honor of a newborn. ָשׁבוּעוֹת- ֲע ֶצ ֶרת- תּוֹר ֵתנוּ ָ – זְ ַמן ַמ ַתּןThe 6th of ִסי ָוןin א ֶרץ יִ ְשׂ ָר ֵאל, ֶ and the 6th and 7th of ִסי ָון outside א ֶרץ יִ ְשׂ ָר ֵאל.ֶ The Yom Tov honoring ’כּ ַלל יִ ְשׂ ָר ֵאלs ְ receiving of the Torah at Har Sinai. ָשׁבוּעוֹתis also known as ( ַחג ַה ָק ִצירholiday of harvest) because the grain harvest is between Pesach and Shavuos. ַשׁ ָבּת ַכּ ָלה- The Shabbos before ( ָשׁבוּעוֹתbecause the Torah is called our Kallah). – יְ ֵמי ַתּ ְשׁלוּ ִמין ֶשׁ ל ָשׁ בוּעוֹתThe 6 days following Shavuos. These were “make up” days for people that had not yet brought their Yom Tov Korbonos.) ֲשׂ ָרה ְבּ ֵט ֵבת ָ – עThe fast of the 10th of ֵט ֵבת. ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּז- The fast of the 17th of ַתּמוּז. יוּחס ָ ( – יוֹם ַה ְמThe Elite Day) – The 2nd of – ִסיוָןOn this day ְכּ ַלל יִ ְשׂ ָר ֵאלbecame יוּח ִסים ָ ְמ3 Elite by virtue of them accepting Hashem’s offer to receive the Torah. ( – בּוֹ ַבּיוֹםIn/on that day) – Generally refers to the exact day of a boy turning Bar Mitzvah. בוּע ַ – ָשׁA week. Sometimes the term בוּע ַ ָשׁis also used in reference to a 7 year period. Others say it’s called יוּחס ָ יוֹם ַה ְמbecause it is special only because of its proximity to Rosh Chodesh and Sheloshes Yemai Hagbalah (in-between them) like a יוּחס ָ ְמwho is important only because of his association to his relatives. (B’nai Yesuschar) 3 20-Oct-09 11 Times of the year I- II 07-08.doc ידיעות כלליות 40 ֶשׁ ַבע ִמ ְצווֹת ְד ַר ָבּנָן There are seven positive Mitzvos (ֲשה ֵ )מ ְצווֹת ע ִ that are מ ְד ַר ָבּנָן. ְ 1 ְק ִריאַת ַה ֵלל- Reading Hallel on holidays and days that miracles happened to Klal Yisroel. 2 ילה ָ ְק ִריאַת ְמ ִג- Reading Megilas Esther on Purim. 3 נוּכּה ָ נֵר ַח- Lighting the Menorah on Chanukah. 4 ַה ְד ָל ַקת נֵר ַשׁ ָבּת- Lighting lights (e.g., candles) just before Shabbos so that there will be light in the home on Shabbos. 5 ָדיִ ם ַ ילת י ַ נְ ִט- Washing hands before a meal. 6 ְבּ ָרכוֹת- Making Berachos (e.g., before eating, when doing a Mitzvah, etc.). 7 רוּבין ִ ֵע- The making of Eruvin which include: חוּמין ִ ֵערוּב ְתּ- The obligation to place an Eruv (e.g., 2 Chalos) outside of one's residence to permit travel beyond the city's 2,000 אַ ָמהboundary. ילין ִ ֵערוּב ַתּ ְב ִשׁ- The obligation to make an Eruv of two prepared foods (e.g., a Matza and an egg) before a Yom Tov that falls out on Erev Shabbos. This Eruv is to permit the preparing of foods on Yom Tov that are to be used on the immediately upcoming Shabbos. – ֵערוּ ֵבי ַח ֵצרוֹתThe obligation of common ground residents (e.g., Tenants who share a hallway or a courtyard) to place an Eruv (e.g., a box of Matzah that is owned by all the residents) into the property of one of the residents. This Eruv is to permit all the residents to carry from their private domains into the common ground. What is commonly called an Eruv is a misnomer and generally refers to a type of enclosure that permits carrying on Shabbos (in conjunction with an ) ֵערוּב ַח ֵצרוֹת. 20-Oct-09 16 7 mitzvos derabonon 07-08.doc 41 ידיעות כלליות אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ִבּ ָר ָכה ֶא ֶרץ יִ ְשׂ ָר ֵאלis praised in the Torah as the land of the – ִשׁ ְב ַעת ַה ִמינִ יםthe land of the seven species of fruit and grain. Because the ִשׁ ְב ַעת ַה ִמינִ יםare given this importance, they are also given their own unique ְבּ ָר ָכהof אַחת ֵמ ֵעין ָשׁלֹשׁ ַ בּ ָר ָכה. ְ אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ְבּ ָר ָכהincludes three variations of text that specify the category within the ִשׁ ְב ַעת ַה ִמינִ יםthat we are thanking for. The three variations are: 1) – ַעל ַה ִמ ְחיָהAfter eating products made from grain. Which include: Products made from the "5 grains" i.e.,Wheat, Barley, Oats, Spelt and Rye (e.g., cake, pasta, cookies, etc.) if they do not qualify for בּ ְר ַכּת ַה ָמזוֹן. ִ 2) – ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץAfter eating fruit of the ִשׁ ְב ַעת ַה ִמינִ ים. Fruit of the ִשׁ ְב ַעת ַה ִמינִ ים, are: Dates, Figs, Olives, Pomegranates and Grapes ֶ ֶפן וְ ַעל ְפּ ִרי ַהג ֶ – ַעל ַהגAfter drinking grape wine or grape juice. 3) ֶפן אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ְבּ ָר ָכה- The ְבּ ָר ָכהis called " אַחת ֵמ ֵעין ָשׁלֹשׁ ַ - one like three" because it is one ְבּ ָר ָכהthat is a synopsis of the first three ְבּ ָרכוֹתof ִבּ ְר ַכת ַה ָמזוֹןwhich are תּוֹרה ָ מן ַה. ִ In addition to the synopsis of the 3 Berachos, ִבּ ְר ַכּת ֵמ ֵעין ָשׁלֹשׁalso contains a synopsis of the fourth ְבּ ָר ָכהof ִבּ ְר ַכת ַה ָמזוֹןwhich is מ ְד ַר ָבּנָן. ִ צוּרת ַה ְבּ ָר ָכה ַ – The Torah obligation of ִבּ ְר ַכת ַה ָמזוֹןis to thank for: A) food B) ֶא ֶרץ יִ ְשׂ ָר ֵאל and C)יְ רוּ ָשׁ ַליִ ם. The additional Rabbinic obligation is to thank Hashem for his constant goodness. The parts of אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ְבּ ָר ָכהthat correspond to ִבּ ְר ַכת ַה ָמזוֹןare: "... – " ַעל ַה ִמ ְחיָה וְ ַעל ַה ַכּ ְל ָכּ ָלהrefers to food ()מזוֹן ָ and corresponds to בּ ְר ַכּת ַהזָן, ִ the 1st ְבּ ָר ָכהof ִבּ ְר ַכת ַה ָמזוֹן. ()הזָן ֶאת ַהכֹּל ַ "... – " ַעל ֶא ֶרץ ֶח ְמ ָדהrefers to ֶא ֶרץ יִ ְשׂ ָר ֵאלand corresponds to אָרץ ֶ בּ ְר ַכּת ָה, ִ the 2nd ְבּ ָר ָכה of בּ ְר ַכת ַה ָמזוֹן. ִ (אָרץ וְ ַעל ַה ָמזוֹן ֶ )על ָה ַ "... רוּשׁ ַליִ ם ָ ְוּבנֵה י ְ " – refers to רוּשׁ ַליִ ם ָ ְ יand corresponds to רוּשׁ ָליִ ם ָ ְבּ ְר ַכּת בּוֹנֵה י, ִ the 3rd ְבּ ָר ָכהof בּ ְר ַכת ַה ָמזוֹן. ִ (רוּשׁ ָליִ ם ָ ְ)בּוֹנֶה ְבּ ַר ֲח ָמיו י "וּמ ִטיב ֵ אַתּה ד' טוֹב ָ – " ִכּיmentions Hashem's goodness and corresponds to ִבּ ְר ַכּת ַהטוֹב וְ ַה ֵמ ִטיב, the 4th ְבּ ָר ָכהof ִבּ ְר ַכת ַה ָמזוֹן. ( ַהטוֹב וְ ַה ֵמ ִטיב...אָבינוּ ַמ ְל ֵכּנוּ ִ ל-) ָה ֵא i Most Poskim agree that אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ְבּ ָר ָכהis ִמ ְד ַר ָבּנָן 20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc . ידיעות כלליות 42 אַחת ֵמ ֵעין ָשׁלֹשׁ ַ – ְבּ ָר ָכהHalachos I ַעל ַה ִמ ְחיָהis only said on grain products (e.g., foods made from flour, hot cereal, etc.) but is not said on whole grains (e.g., cooked whole grain). ַעל ַה ִמ ְחיָהis said only on grain products that are thick enough that they cannot be drunk. For example: ַעל ַה ִמ ְחיָהis said on thick oatmeal but is not said on very watery farina. Rice - Even though בּוֹ ֵרה ִמי ֵני ְמזוֹנוֹתis said before eating rice, nevertheless rice is not one of the 5 grains and does not require a אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ( ְבּ ָר ָכהbut rather a )בּוֹרה נְ ָפשׁוֹת. ֵ 1 However יע ַבד ָ ְבּ ִדif one said a )על ַה ִמ ְחיָה( ֵמ ֵעין ָשׁלֹשׁ ַ on rice he is Yotzai. Combined Beracha - If one ate two or more of the different types that require a מ ֵעין ָשׁלֹשׁ, ֵ one combined ְבּ ָר ָכהshould be said. For example: If one ate grain products and a יעית ִ ְר ִבof wine, one combined ְבּ ָר ָכהof ַעל ַה ִמ ְחיָהand ֶפן ֶ ַעל ַהגshould be said. If one ate grain products and a fruit of the ִשׁ ְב ַעת ַה ִמינִ יםone combined ְבּ ָר ָכהof ַעל ַה ִמ ְחיָהand ַעל ָה ֵעץshould be said. ייבים ִ ִשׁיעוּ ִרים ַה ְמ ַח- The minimum amounts of food or drink that need to be consumed to require a אַחת ֵמ ֵעין ָשׁלֹשׁ ַ ְבּ ָר ָכהare: After eating food: ֵמ ֵעין ָשׁלֹשׁis only said after eating a ( ְכזַיִ תLit. Olive size) or more of the required foods. A ְכזַיִ תis approximately equivalent to the size of ½ a large slice of rye bread (or ½ a large egg). In addition, ֵמ ֵעין ָשׁלֹשׁon solid foods is said only if the food is eaten " ִבּ ְכ ֵדי ילת ְפּ ַרס ַ "אַכ ִ (lit. in the time it takes to eat a portion) which amounts to 3 to 4 minutes. If it took more than 4 minutes to eat a ְכזַיִ תof food, a ֵמ ֵעין ָשׁלֹשׁshould not be said. After drinking a liquid: ֶפן ֶ ַעל ַהגis said on grape wine or juice only if the amount drunk is a יעית ִ ְר ִבor more. A יעית ִ ְר ִבis equivalent to just over 3 fluid oz. In addition, ֶפן ֶ ַעל ַהגis only said if the wine or grape juice is drunk "יעית ִ "בּ ְכ ֵדי ְשׁ ִתיַת ְר ִב ִ - the normal time it takes to drink a יעית ִ ( ְר ִבi.e., two sips with a short pause in between). If it took more than this short time to drink a יעית ִ ר ִב, ְ a ֶפן ֶ ַעל ַהגshould not be said. i One is not obligated to say a ֵמ ֵעין ָשׁלֹשׁafter eating half a ְכזַיִ תof food and half a יעית ִ ְר ִב of liquid. ז: שערי תשובה רח1 20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc13:16 all rights reserved SkillPower comments 917-306-0320 or Gelbfosh@hotmail,com ידיעות כלליות 43 אַחת ֵמ ֵעין ָשׁלֹשׁ ַ – ְבּ ָר ָכהHalachos II ְס ֵפק ָ ְמקוֹר ַה ִחיוּב ו- Most Poskim agree that the ְבּ ָר ָכהof ֵמ ֵעין ָשׁלֹשׁis ִמ ְד ַר ָבּנָן. Therefore, when there is doubt if ֵמ ֵעין ָשׁלֹשׁis required, or if there is doubt if it has already been said, the rule of קוּלה ָ ָס ֵפק ְד ַר ָבּנָן ְלapplies (when in doubt of a Rabbinic obligation, one may be lenient) and a new ֵמ ֵעין ָשׁלֹשׁshould not be said. However, since many Rishonim hold that ֵמ ֵעין ָשׁלֹשׁis תּוֹרה ָ ִמן ַהand would therefore require repeating, one should remove oneself from any doubt by doing one of the following: 1. Hear a ֵמ ֵעין ָשׁלֹשׁfrom someone else who is obligated. 2. Eat more of the same type of food and make another מ ֵעין ָשׁלֹשׁ. ֵ 3. Eat a different type of food or drink that requires a ֵמ ֵעין ָשׁלֹשׁand incorporate the doubtful ְבּ ָר ָכהin the new מ ֵעין ָשׁלֹשׁ. ֵ For example, if one is doubt if a ֶפן ֶ ַעל ַהגmust be said, he should eat some cake and then say a combined ְבּ ָר ָכהof ַעל ַה ִמ ְחיָהand ֶפן ֶ ַעל ַהג. – ֵפּרוֹת ֶא ֶרץ יִ ְשׂ ָר ֵאלWhen eating fruit of the ִשׁ ְב ַעת ַה ִמינִ יםgrown in ֶא ֶרץ יִ ְשׂ ָר ֵאלthe words of "ְועל ַה ֵפּרוֹת ַ אָרץ ֶ "( " ַעל ָהon the land and on the fruit") should be substituted with the words ָ אָרץ וְ ַעל ֵפּירוֹ ֶת ֶ "( " ַעל ָהon the land and on its fruit") "יה ֶ " ַעל ָה Similarly, on wine from ֶא ֶרץ יִ ְשׂ ָר ֵאלmany substitute the words "אָרץ וְ ַעל ְפּ ִרי ַה ֶג ֶפן ֶ ַעל ָה. with the words אָרץ וְ ַעל ְפּ ִרי ַג ְפ ָנהּ – ָטעוּת ִבּ ְבּ ָרכוֹתIf one mistakenly said a בּוֹרא נְ ָפשׁוֹת ֵ instead of a מ ֵעין ָשׁלֹשׁ, ֵ he is not Yotzai. If one mistakenly said ִבּ ְר ַכת ַה ָמזוֹןin place of מ ֵעין ָשׁלֹשׁ, ֵ he is Yotzai יע ַבד ָ ְבּ ִדaccording to many Poskim. If one forgot to mention the additions for שׁ ָבּת, ַ Yom Tov or Rosh Chodesh in מ ֵעין ָשׁלֹשׁ, ֵ he does not have to repeat the בּ ָר ָכה. ְ פּוֹט ֶרת ַח ֶב ְר ָתּה ֶ – ְבּ ָר ָכה ַהIf one only ate fruit that are not of the ( ִשׁ ְב ַעת ַה ִמינִ יםe.g., orange), the ְבּ ָר ָכהof בּוֹרא נְ ָפשׁוֹת ֵ should be said and not the ְבּ ָר ָכהof ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץ. i However, if one ate fruit of the ִשׁ ְב ַעת ַה ִמינִ יםand other fruit, only one ְבּ ָר ָכהof ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץis necessary and not בּוֹרא נְ ָפשׁוֹת. ֵ For example: If someone ate grapes and oranges, he should say only the ְבּ ָר ָכהof ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץand not בּוֹרא נְ ָפשׁוֹת. ֵ i Similarly, if one drank wine and any other drink, only the ְבּ ָר ָכהof ַעל ַה ֶג ֶפןis required and not בּוֹרא נְ ָפשׁוֹת. ֵ For example: If someone drank wine and soda, he should say only the ְבּ ָר ָכהof ֶפן ֶ ֶפן וְ ַעל ְפּ ִרי ַהג ֶ ַעל ַהגand not בּוֹרא נְ ָפשׁוֹת. ֵ 20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc 44 ידיעות כלליות אַחת ֵמ ֵעין ָשׁלֹשׁ ְבּ ָר ָכה ַ עוֹלם אַתּה יהו-ה ֱאלֹקינוּ ֶמ ֶל ְך ָה ָ ָבּרוּך ָ On wine ִ ,בּ ְר ַכּת ַהזָן Corresponds to ִ .בּ ְר ַכת ַה ָמזוֹן ְ ofבּ ָר ָכה the 1st ֶפן ַעל ַהגּ ֶ ְו ַעל ְפּ ִרי ַה ֶג ֶפן On fruit )(7 species ַעל ָה ֵעץ ְו ַעל ְפּ ִרי ָה ֵעץ On grain products ַעל ַה ִמ ְחיָה ְו ַעל ַה ַכּ ְל ָכּ ָלה & On grain products wine ַעל ַה ִמּ ְחיָה ְו ַעל ַה ַכּ ְל ָכּ ָלה ֶפן ֶפן ְו ַעל ְפּ ִרי ַהגּ ֶ ְו ַעל ַהגּ ֶ ִ ,בּ ְר ַכּת ָה ֶ אָרץ Corresponds to ִ .בּ ְר ַכת ַה ָמזוֹן ְ ofבּ ָר ָכה the 2nd תּ לַאֲ בוֹתֵ ינוּ ת וְ ִהנְ חַ לְ ָ ועַ ל ְתּנוּבַ ת הַ ָשּׂ ֶדה וְ עַ ל אֶ ֶרץ חֶ ְמ ָדּה טוֹבָ ה ְוּרחָ בָ ה ֶשׁ ָרצִ י ָ טּוּבהּ, בּוֹע ִמ ָ ֶל ֱאכֹל ִמ ִפּ ְריָהּ ו ְִל ְשׂ ַ ִבּ ְר ַכּת בּוֹנֵה Corresponds to יְרוּשׁ ָליִ ם ְ ofבּ ָר ָכה ָ , the 3rd ִ .בּ ְר ַכת ַה ָמזוֹן ירךָ וְ עַ ל צִ יּוֹן ִמ ְשׁכַּ ן רוּשׁלַיִ ם עִ ֶ �קינוּ עַ ל יִ ְשׂ ָראֵ ל עַ מֶּ ךָוְ עַ ל יְ ָ ַרחֵ ם נָא יהו-ה אֱ ֵ בוֹד ָך וְ עַ ל ִמזְ בְּ חֶ ָך וְ עַ ל הֵ יכָ ֶלךָ ,וּבְ נֵה יְ ָ כְּ ֶ רוּשׁלַיִ ם עִ יר הַ קּ ֶֹדשׁ בִּ ְמהֵ ָרה בְּ יָמֵ ינוּ וְ הַ ֲעלֵנוּ לְ תוֹכָ הּ וְ ַשׂ ְמּחֵ נוּ בה ונברכך בִּ ְקדֻ ָשּׁה וּבְ ָטהֳ ָרה: ְר ֵצה Corresponds to ַי ֲע ֶלה וְ ָיבֹא and/or ִבּ ְר ַכּת ַהטוֹב Corresponds to ְ ofבּ ָר ָכה , the 4thוְ ַה ֵמ ִטיב ִ .בּ ְר ַכת ַה ָמזוֹן On Shabbos On Rosh Chodesh On Yom Tov וְשׂ ְמ ֵחנוּ ְבּיוֹם ַחג ַ טוֹבה ָכ ֵרנוּ ְל ָ וְ ז ְ יצנוּ וּר ֵצה וְ ַה ֲח ִל ֵ ְ ְבּיוֹם רֹאשׁ ַהח ֶֹדשׁ ַה ַמצוֹת\ ַה ָשׁבֻעוֹת\ ַה ֻסכּוֹת ְבּיוֹם ַה ַשׁ ָבּת ֲצ ֶרת \ ְשׁ ִמינִ י ָהע ֶ ַהזֶה ַהזֶה ַהזֶה On Rosh Hashanah טוֹבה ָכ ֵרנוּ ְל ַ וְ ז ְ ְבּיוֹם ַהזִ ָכּרוֹן ַהזֶה אָרץ ְו ַעל ְנוֹדה ְל ָך ַעל ָה ֶ וּמ ִטיב ַלכֹּל ו ֶ אַתּה יהו-ה טוֹב ֵ ִכּי ָ On wine On fruit (7 )species ְפּ ִרי ַה ֶג ֶפן*: רוּך ָ ָבּ ְ אַתּה ד' ַה ֵפּרוֹת **: ַעל ָה ֶ אָרץ ְו ַעל ָבּ ְ אַתּה ד' רוּך ָ ְפּ ִרי ַה ֶג ֶפן* ַעל ָהאָ ֶרץ ְו ַעל ַה ֵפּרוֹת** On grain products הַ ִמ ְחיָה, אַתּה ד' בָּ רוּךְ ָ אָרץ וְ עַ ל עַ ל הָ ֶ הַ ִמ ְחיָה: & On grain products wine הַ ִמּ ְחיָה וְ עַ ל ְפּ ִרי אַתּה ד' הַ גֶּפֶ ן* :בָּ רוּך ְ ָ אָרץ וְ עַ ל הַ ִמ ְחיָה עַ ל הָ ֶ וְ עַ ל ְפּ ִרי הַגֶפֶן*: ַפנָהֶּ substitute with:א ֶרץ יִ ְשׂ ָר ֵאל *On wine from גְ יהֶ substitute with:א ֶרץ יִ ְשׂ ָר ֵאל **On fruit of רוֹת ָ ֵפּ ֶ 20-Oct-09 20 Hamichya and Al Hagefen text 07-08.doc ידיעות כלליות 45 אַר ַבּע ַפּ ְר ִשׁיוֹת ְ - Part I There are four ַשׁ ָבּתוֹתthat a special ַפּ ְר ָשׁהis read in the תּוֹרה. ָ 1) ַפּ ְר ַשׁת ְשׁ ָק ִלים 2) ַפּ ְר ַשׁת זָכוֹר 3) ַפּ ְר ַשׁת ָפּ ָרה 4) ַפּ ְר ַשׁת ַהח ֶֹדשׁ ַפּ ְר ַשׁת ְשׁ ָק ִלים This first of the four ַפּ ְר ִשׁיוֹתis ַפּ ְר ַשׁת ְשׁ ָק ִלים, which pertains to the yearly obligation of every Jew to donate a coin (half a ) ֶשׁ ֶקלthat is primarily used to bring the ָק ְר ָבּן ָתּ ִמיד and other ( ָק ְר ָבּנוֹת ִציבּוּרcommunal sacrifices). ְז ַמ ָנה- This donation had to be given by יסן ָ ִ רֹאשׁ חוֹ ֶדשׁ נbecause all ָק ְר ָבּנוֹת ִציבּוּרbrought after יסן ָ ִ רֹאשׁ חוֹ ֶדשׁ נhad to be bought from the newly collected monies. Therefore ַפּ ְר ַשׁת ְשׁ ָק ִליםis scheduled on the ַשׁ ָבּתbefore ('אַדר )ב ָ ( רֹאשׁ ח ֶֹדשׁor the שבתof ראש חדש אדרif it falls out on )שׁ ָבּת ַ to remind people at least 30 days in advance to give their ַמ ֲח ִצית ַה ֶשׁ ֶקל. ַהיוֹם- Today that we don’t have קוֹ ְר ָבּנוֹת, we read ַפּ ְר ַשׁת ְשׁ ָק ִליםto remind us of the obligation of ַמ ֲח ִצית ַה ֶשׁ ֶקלand to somewhat fulfill the Mitzvah by reading about it in the Torah and saying the related Tefillos added in Shacharis and Musaf. ַמ ֲח ִצית ַה ֶשׁ ֶקל- Today we also remember the Mitzvah of ַמ ֲח ִצית ַה ֶשׁ ֶקלby giving a coin that is one half of the common currency of that country, e.g., a ½ dollar coin. Since donating is mentioned three times in the Torah (to signify 3 types of donations), the Minhag is to give 3 coins that are half the common currency. Many Shuls provide the service of putting half dollar coins into the צדקהplate so that everybody can exchange their bills with these coins and then use the coins to put back into the ְצ ָד ָקהplate as ַמ ֲח ִצית ַה ֶשׁ ֶקל. זְ ַמ ָנה- There are different Minhagim as to when ַמ ֲח ִצית ַה ֶשׁ ֶקלis given. Many give it at Mincha time Erev Purim, some give it Purim morning before Shacharis, and some give it Mincha time on Purim. ִמי ַחי ָיב- The obligation of ַמ ֲח ִצית ַה ֶשׁ ֶקלis on adult men over Bar Mitzvah, but some have the Minhag is to give for all children and even for the unborn child of a pregnant woman. Once a father gave ַמ ֲח ִצית ַה ֶשׁ ֶקלfor his child, the custom should be continued even if the child is still under age. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות 46 אַר ַבּע ַפּ ְר ִשׁיוֹת ְ - Part II ַפּ ְר ַשׁת זָכוֹר This special ַפּ ְר ָשׁהpertains to the Mitzvah of ירת ְמ ִחי ַית ֲע ָמ ֵלק ַ ְז ִכ- the obligation of every Jew to remember what ַע ָמ ֵלקdid to us when we left מ ְצ ַריִ ם, ִ to tell our children what ַע ָמ ֵלקdid and hence the obligation to destroy ע ָמ ֵלק. ַ On ַפּ ְר ַשׁת זָכוֹרwe fulfill the obligation to remember, by taking out a 2nd Sefer Torah and reading Pesukim in the Torah that refer to ַע ָמ ֵלק. זְ ַמ ָנה- ַפּ ְר ַשׁת זָכוֹרis scheduled the ַשׁ ָבּתbefore פּוּרים. ִ This is because פּוּרים ִ also deals with the destruction of )ה ָמן( ַע ָמ ֵלק ָ and it is proper that ְז ִכי ַרת ְמ ִחי ַית ֲע ָמ ֵלקshould precede the destroying of ( ַע ָמ ֵלקkilling )ה ָמן. ָ חוֹ ֶמר ַה ִחיוּב- According to most, the obligation to read ַפּ ְר ַשׁת זָכוֹרis תּוֹרה ָ מן ַה. ִ i Many hold that the obligation to destroy ַע ָמ ֵלקonly applies when all of ְכּ ַלל יִ ְשׂ ָר ֵאל are in ֶא ֶרץ יִ ְשׂ ָר ֵאלand ְכּ ַלל יִ ְשׂ ָר ֵאלis led by a king. ִחיוּב ָנ ִשׁים- There is a difference of opinion whether women are obligated in ירת ְמ ִחי ַית ַ ְז ִכ ֲע ָמ ֵלקor not. The Minhag is that women do come to Shul to hear ( ַפּ ְר ַשׁת זָכוֹרor are Yotzai יע ַבד ָ ְבּ ִדwith the Torah reading on Purim morning). Some Shuls have a 2nd reading of ַפּ ְר ַשׁת זָכוֹרin the afternoon for the women who couldn’t come and hear ַפּ ְר ַשׁת זָכוֹרin the morning. ְבּ ִלי ְבּ ָר ָכה- A special ְבּ ָר ָכהis not made when fulfilling the obligation of ירת ְמ ִחי ַית ֲע ָמ ֵלק ַ ְז ִכ, because a ְבּ ָר ָכהis not made on a Mitzvah of ַה ְשׁ ָח ָתה-destruction. (כט:)כה"ח תרפה – ְק ִריאָ ָתהTo fulfill the Mitzvah, the ַבּ ַעל קוֹ ֵראmust read every word of ַפּ ְר ַשׁת זָכוֹרclearly and each congregant must hear and pay attention to every word. ַכּ ָוו ָנה ָל ֵצאת- In addition, the congregation has to have in mind to be Yotzai the ְבּ ָרכוֹתand the reading, and the ַבּ ַעל קוֹ ֵראand Oleh have to have in mind to be Motzi the congregation. ֵכר ֶ זor ֶכר ֶ ז- There is doubt if the proper reading of the word ֶאת זכר ַע ָמ ֵלקis ֵז ֶכרor ֶז ֶכר. Therefore, even though the Halacha follows the opinion of ֵז ֶכר, nevertheless the Minhag in many Shuls is to say both ֵז ֶכרand ֶז ֶכרby reading the word or Pasuk twice. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות 47 ִמי ַהקוֹ ֵרא- Since most hold that the reading of ַפּ ְר ַשׁת ָזכוֹרis a Torah obligation, therefore one who is Motzi others must be obligated himself, i.e. an adult. Hence, a child (and possibly even a Bar Mitzvah boy) should not be the ַבּ ַעל קוֹ ֵרא to read ַפּ ְר ַשׁת ָזכוֹר. ִמי ָהעוֹ ֶלה- Similarly, many hold that a child should not be given the Aliyah of ַפּ ְר ַשׁת זָכוֹרsince the Oleh must be Motzi the congregation with the בּ ָרכוֹת. ְ Most have the Minhag that the Rav of the Shul gets the Aliyah of ַפּ ְר ַשׁת זָכוֹר. צוּ ַרת ַה ִחיוּב- As mentioned, most hold the reading of ַפּ ְר ַשׁת זָכוֹרis תּוֹרה ָ מן ַה. ִ Nevertheless, many of the detail of this Mitzvah are מ ְד ַר ָבּנָן. ְ For example: ְמ ְד ַר ָבּנָןit should be read with the “Trop”(Torah tune) ְמ ְד ַר ָבּנָןit should be read with a Minyan ְמ ְד ַר ָבּנָןit should be read on ַשׁ ָבּת ַפּ ְר ַשׁת ָזכוֹר (and possibly - ְמ ְד ַר ָבּנָןa Kosher Sefer Torah is needed). יע ַבד ְבּ ִלי נִ יגוּן ָ יע ַבד – ְבּ ִד ָ ְבּ ִדone is Yotzai if ַפּ ְר ַשׁת זָכוֹרwas read without the “Trop”. יע ַבד ְבּ ִלי ִמנְ ָין ָ ְבּ ִד- If one does not have a Minyan (or missed the Minyan) he should hear it read from the Torah without a Minyan, for example, when it is read again for the women. יע ַבד ְבּ ִלי ֵס ֶפר תּ וֹ ָרה ָ ְבּ ִד- If reading from the Torah is not possible, he should read the Pesukim of ַפּ ְר ַשׁת זָכוֹרfrom a Chumash, preferably with the “Trop”. (Because some hold that the Torah requirement can be fulfilled without a Sefer Torah.) יע ַבד ְבּ ְק ִריאַת פּוּ ִרים ָ ְבּ ִד- Some hold, as a last option, one may be Yotzai by hearing the Torah reading of Purim morning and having in mind to be Yotzai. The Mishneh Berurah is skeptical about this option because the reading of Purim does not include all the details of ירת ְמ ִחייַת ֲע ָמ ֵלק ַ ְז ִכ. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות 48 אַר ַבּע ַפּ ְר ִשׁיוֹת ְ - Part III ַפּ ְר ַשׁת ָפּ ָרה ָ The special ַשׁ ָבּתof ַפּ ְר ַשׁת ָפּ ָרהpertains to the obligation of every Jew to become טהוֹר. On ַפּ ְר ַשׁת ָפּ ָרהa 2nd Sefer Torah is taken out and Pesukim pertaining to the ָפּ ָרה אַדוּ ָמהand the requirement to become ָטהוֹרare read. We also say additional Tefillos in ַח ָז ַרת ַה ַשׁ"ץof ְשׁמֹ ָנה ֶע ְשׁ ֵרהin hope that Hashem will redeem us and purify us with water of דוּמה ָ ָפּ ָרה ֲא. זְ ַמ ָנה- ַפּ ְר ַשׁת ָפּ ָרהis scheduled on the ַשׁ ָבּתbefore ( ַפּ ְר ַשׁת ַהח ֶֹדשׁi.e., the second to the last ַשׁ ָבּתof the month of אַדר ָ or the last ַשׁ ָבּתof the month of אַדר ָ if יסן ָ ִחוֹדשׁ נ ֶ רֹאשׁis on )שׁ ָבּת. ַ ַפּ ְר ַשׁת ָפּ ָרהis scheduled at this time to remind people to become ָטהוֹרin time to be able to bring the ק ְר ָבּן ֶפּ ַסח. ָ חוֹ ֶמר ַה ִחיוּב- There is a minority opinion that holds that the obligation to hear ַפּ ְר ַשׁת ָפּ ָרה is תּוֹרה ָ מן ַה. ִ Hence, a child under Bar Mitzvah should not read or receive the Aliyah of ַפּ ְר ַשׁת ָפּ ָרה. ָט ֵמא ֵמת- A ָט ֵמא ֵמתis someone who came in physical contact with a corpse (even non Jew) or was under the same roof as a Jewish corpse. Similarly, one becomes ָט ֵמא ֵמת if he is a “covering” over a Jewish corpse, e.g., if he stands over a Jewish corpse. ְז ַמן טוּ ְמאָתוֹ- A ָט ֵמא ֵמתremains ( ָט ֵמאforever) until he purifies himself following the procedures set forth in the Torah. ִאיסוּ ֵרי ָט ֵמא ֵמת- A ָט ֵמא ֵמתmay not enter the area of the ֵבּית ַה ִמ ְק ָדשׁand may not eat or touch ֳשׁים ִ ָקד. Consequently, a ָט ֵמא ֵמתcannot fulfill the Mitzvah of ָק ְר ָבּן ֶפּ ַסח. אַב ַהטוּ ְמאָה- A ָט ֵמא ֵמתis considered an ( אַב ַהטוּ ְמאָהa primary contaminant) and may make ָט ֵמאfood or utensils that he comes in contact with (though with a lesser level of )טוּ ְמאָה. ִאיסוּר ָט ֵמא ֵמת ְלכֹּ ֵהן- A כֹּ ֵהןmay not subject himself to becoming ָט ֵמא ֵמתeven if he is already ָט ֵמא ֵמתfrom a previous encounter. Consequently, a כֹּ ֵהןis forbidden to enter a cemetery, to walk or drive under a tree that shades a Jewish grave, to enter a hospital building that has a Jewish corpse and is possibly forbidden to fly on a plane that carries a Jewish corpse. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות 49 – ָט ֳה ָרתוֹA ָט ֵמא ֵמתbecomes ָטהוֹרafter waiting a total of 7 days and having water mixed with ashes of the דוּמה ָ ָפּ ָרה ֲאsprinkled on him on the 3rd and 7th of these days. In addition, he must immerse himself in a kosher Mikvah. – ָפּ ָרה ֲאדוּ ָמהA דוּמה ָ ָפּ ָרה ֲאmust be a perfectly red cow with no more than one hair of another color. In addition, the דוּמה ָ ָפּ ָרה ֲאis only kosher if it has never done any work. – ֲע ִשׂי ָי ָתהThe דוּמה ָ ָפּ ָרה ֲאwas slaughtered outside רוּשׁ ַליִ ם ָ ְ יand then burned by the deputy כֹּ ֵהן ָגדוֹלtogether with ֵעץ ֶא ֶרז-cedarwood, ֵאזוֹב-hyssop and a ְשׁנִ י תוֹ ָל ַעת-crimson thread. The resulting ashes were split into 3 parts. One part was kept near רוּשׁ ַליִ ם ָ ְ יfor use to purify those needed to make the next דוּמה ָ ָפּ ָרה ֲא. One part was split between the כֹּ ַהנִ יםto be used to purify people. One part was put aside next to the ֵבּית ַה ִמ ְק ָדשׁfor safekeeping. ָט ֳה ָר ָתה- The ashes of the דוּמה ָ ָפּ ָרה ֲאwere mixed with ַמיִ ם ַחיִ ים-spring water and used to sprinkle on the ְט ֵמא ֵמת. זֹאת ֻח ַקת ַהתּוֹ ָרה- Sprinkling the דוּמה ָ ָפּ ָרה ֲאwater on the ְט ֵמא ֵמתmade the ְט ֵמא ֵמת become ָטהוֹר, yet carrying (and hence sprinkling) דוּמה ָ ָפּ ָרה ֲאwater makes the carrier ָט ֵמא. This is one reason why the Mitzvah of דוּמה ָ ָפּ ָרה ֲאis considered a חוֹק- a Mitzvah without apparent reasoning. ִמנְ ָי ָנה- There were only 9 ָפּרוֹת ֲאדוּמוֹתmade from the time of מֹ ֶשׁה ַר ֵבּינוּuntil after the 2nd בּית ַה ִמ ְק ָדשׁ. ֵ Some of the 1st דוּמה ָ ָפּ ָרה ֲאwas put aside and is forever called “’מֹ ֶשׁה ַר ֵבּינוּs דוּמה ָ ” ָפּ ָרה ֲא. th The 10 ָפּ ָרה אַדוּ ָמהwill be brought by the Mashiach ֶשׁ ָיבוֹא ְבּ ְמ ֵה ָרה ְבּ ָי ֵמינוּ. – ְנ ַשׁ ְל ָמה ָפּ ִרים ְשׂ ָפ ֵתינוּToday we fulfill the Mitzvah of ָפּ ָרה אַדוּ ָמהby saying the portions in the Torah that deal with ָפּ ָרה אַדוּ ָמהand by learning the Halachos of ָפּ ָרה אַדוּ ָמה. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות 50 אַר ַבּע ַפּ ְר ִשׁיוֹת ְ - Part IV ַפּ ְר ַשׁת ַהח ֶֹדשׁ This special ַפּ ְר ָשׁהpertains to the month of יסן ָ ִ נand its importance in being the first of the nd order of months. On ַפּ ְר ַשׁת ַהח ֶֹדשׁa 2 Sefer Torah is taken out and Pesukim are read pertaining to the Mitzvah of ִקידוּשׁ ַהחֹ ֶדשׁ-sanctifying the new month and to the Mitzvah of referring to יסן ָ ִ נas the 1st of the months. ַפּ ְר ַשׁת ַהח ֶֹדשׁis also to remind people that ֶפּ ַסחis coming and it is time to begin preparation for ע ִליָה ְל ֶרגֶל-the ַ obligation to visit Yerushlaim on each of the ָשׁלֹשׁ ְר ָג ִלים. ַפּ ְר ַשׁת ַהח ֶֹדשׁis the ַשׁ ָבּתbefore יסן ָ ִחוֹדשׁ נ ֶ רֹאשׁor on the ַשׁ ָבּתof יסן ָ ִחוֹדשׁ נ ֶ רֹאשׁif it falls out on שׁ ָבּת. ַ – רֹאשׁ ָח ָד ִשׁיםEven though the calendar year begins with רֹאשׁ ַה ָשׁ ָנה, (1st and 2nd day of ) ִתּ ְשׁ ֵרי, nevertheless, when naming or counting the months, the Torah requires us to refer to יסן ָ ִנ st nd rd as the "1 month", ִאי ָירas the "2 month", ִסי ָוןas the "3 month" and so on. When the months are mentioned in Tanach, they are also referred to as the 1st, 2nd, 3rd etc. starting from יסן ָ ִנ. Hence the month of יסן ָ ִ נis also called ח ֶֹדשׁ ָה ִראשׁוֹן-the 1st month. ח ֶֹדשׁ ָה ִראשׁוֹן- The Torah chose יסן ָ ִ נto be referred to as the "1st month", to show its importance and to commemorate the great exodus of יְ ִציאַת ִמ ְצ ַריִ ם, which was the beginning and the birth of ְכּ ַלל יִ ְשׂ ָר ֵאלas Hashem's nation. יסן ָ ִ נ- The formal names of יסן ָ ִנ, ִאי ָיר, ִסי ָוןetc. were not used until after the Jews were exiled to ֵ These Babylonian names were ( ָבּ ֶבלBabylon) after the destruction of the 1st בּית ַה ִמ ְק ָדשׁ. later adopted, to commemorate 'כּ ַלל יִ ְשׂ ָר ֵאלs ְ exodus from ָבּ ֶבלand return to א ֶרץ יִ ְשׂ ָר ֵאל. ֶ חֹ ֶדשׁ ָהאָ ִביב- The month of יסן ָ ִ נis also called חֹ ֶדשׁ ָהאָ ִביב-the month of spring. (The name יסן ָ ִנ also suggests the meaning of spring, in that the similar word יצן ַ ִ נmeans a flower bud.) ִעיבּוּר ַה ָשׁ ָנה- The significance of יסן ָ ִ נbeing referred to as אָביב ִ ח ֶֹדשׁ ָה, is it being the source of ’ ֵבּית ִדיןs obligation of ִעיבּוּר ַה ָשׁ ָנה-creating a leap year. The average lunar year has 354 days. In contrast, an average solar year (sun year) has 365 days. Hence the gap between the lunar and solar year is on average 11 days. Because of this gap the lunar year falls behind and the ( ָי ִמים טוֹ ִביםwhich are based on the lunar calendar) shift and are sometimes earlier in the year. This gap, left uncontrolled, would over the years cause the ָי ִמים טוֹ ִביםto shift from summer to winter and vice versa (as the Islamic calendar does, which is a strictly lunar calendar). Because the Torah requires that ֶפּ ַסחbe in the springtime ()חֹ ֶדשׁ ָהאָ ִביב, it is incumbent upon ֵבּית ִדיןto reconcile the calendars and create a "Lunisolar" calendar that keeps the Jewish calendar synchronized with the solar cycle. ֵבּית ִדיןwould reconcile the calendars by adding an extra month of ( ֲא ָדרthereby creating a leap year). This leap year reconciliation was necessary 7 times in 19 years, or about once every 2-3 years. 20-Oct-09 21 4 Parshiyos 06.doc ידיעות כלליות ילנוֹת ָ ִבּ ְר ַכּת ָה ִא This ְבּ ָר ָכהis said when seeing a blossoming fruit tree. עוֹלם ָ לקינו ֶמ ֶלך ָה-אַתּה ד' א ָ ָבּרוּך טוֹבים ִ ילנוֹת ָ וּב ָרא בוֹ ְבּ ִריוֹת טוֹבוֹת ו ְִא ָ עוֹלמוֹ ָד ָבר ָ ֶשׁלֹא ִח ַסר ָבּ אָדם ָ ְל ַהנוֹת ָבּ ֶהם ְבּנֵי יסן ָ ִ ְבּח ֶֹדשׁ נ- This ְבּ ָר ָכהis normally said during the month of Nissan (the blossoming season) but may be said in any month of the year. ְר ִאיָה ִראשׁוֹנָה- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאshould be said the first time a blossoming tree is seen. If one did not say it on the first sighting, it may be said at a later sighting. ילנֵי ַמ ֲא ָכל ָ ִא- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאis said only on the blossoming of a “fruit bearing” tree and not on the blossoming of a “non fruit bearing” tree. ֶפּ ַרח- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאis only said on a tree that has begun to blossom and not on a tree that has only begun to grow leaves or buds. If the blossoms have already fallen off the tree, ִבּ ְר ַכּת ילנוֹת ָ ָה ִאmay still be said, but only before the fruit has grown. ַפּ ַעם ַבּ ָשׁנָה- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאis said only once a year. ַבּחוֹל- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאshould preferably be said on a weekday and not on Shabbos or Yom Tov. ילה ָ וּבּ ַל ַ ַבּיוֹם- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאmay be said by day or by night. מוּתּ ִרים ָ ֵפּרוֹת- ילנוֹת ָ ִבּ ְר ַכּת ָה ִאshould be said on a tree that is at least three years old and its fruit is permitted (not )ע ְר ָלה. ָ Similarly ילנוֹת ָ ִבּ ְר ַכּת ָה ִאshould not be said on a tree that was grown by mixing different species in a forbidden way () ִכּ ְלאָיִ ם. ילנוֹת ָ – ִריבּוּי ִאPreferably ילנוֹת ָ ִבּ ְר ַכּת ָה ִאshould be said when seeing a group of two or more trees. 20-Oct-09 27 Bircas HaElanos 02.doc 51 ידיעות כלליות 52 וְ ֵתן ְבּ ָר ָכה ְתן ְבּ ָר ָכה ירת ו ֵ ְ we ask forשׁמֹ ָנה ֶע ְשׂ ֵרה ָ ofבּ ֵר ְך ָע ֵלינו ְ ofבּ ָר ָכה - During the summer months, in theאַ ִמ ַ וּמ ָטר ִל ְב ָר ָכה and not for the winter blessing for rain -וְ ֵתן ְבּ ָר ָכה general blessing - .וְ ֵתן ַטל ָ ירתוֹ ֶ .פּ ַסח is said starting from the first weekday Maariv of Chol Hamoedוְ ֵתן ְבּ ָר ָכה ַ -ה ְת ָח ַלת אַ ִמ ָ ירתוֹ ,א ֶרץ יִ ְשׂ ָר ֵאל is said outside ofוְ ֵתן ְבּ ָר ָכה -סוֹף אַ ִמ ָ קוּפת ִתּ ְשׁ ֵרי ֶ until the 60th day after ְ which isתּ ַ at the Mincha of December 4th (or the Mincha of December 5th if it precedes a leap year). .מר ֶח ְשׁוָן is said until the 7th ofוְ ֵתן ְבּ ָר ָכה )ֶ (where rain is needed earlyא ֶרץ יִ ְשׁ ָר ֵאל In ַ וּמ ָטר ִל ְב ָר ָכה and instead saidוְ ֵתן ְבּ ָר ָכה ָ - If one forgot to sayט ָעה ְולֹא אָ ַמר :וְ ֵתן ַטל ָ ְ [i.e., before finishing the Pasukשׁמֹנֶה ֶע ְשׂ ֵרה If he remembered anywhere before finishing גוֹא ִלי צוּרי וְ ֲ ֶיך ד ' ִ (4)] he must stop and go back to the beginningיִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי ְל ָפנ ָ ָ (0) and continue from there [e.g., he remembered at (2),(3) or (4)].בּ ֵר ְך ָע ֵלינוּ of the Beracha of גוֹא ִלי" If he remembered after צוּרי וְ ֲ ֶיך ד' ִ " [e.g., at (5)], heיִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן ִל ִבּי ְל ָפנ ָ ְ from the beginning.1שׁמֹנֶה ֶע ְשׂ ֵרה must repeat , he must assume that he said what he is in theוְ ֵתן ְבּ ָר ָכה ָ - If one is in doubt if he saidס ֵפק ָט ָעה habit of saying. Therefore: has not yetוְ ֵתן ְבּ ָר ָכה (when the new habit of sayingוְ ֵתן ְבּ ָר ָכה Within 30 days of starting , and must go back and say it.וְ ֵתן ְבּ ָר ָכה formed) one may assume that he did not say וְ ֵתן ְבּ ָר ָכה After 30 days (when the new habit has formed,) one may assume that he did say correctly, and does not need to go back. ירב ְנ ִגחוֹ ָתיו לֹא ָכּ" ֶשׁ byוְ ֵתן ְבּ ָר ָכה ִ - One may immediately acquire the correct habit of sayingק ֵ טוֹבה וְ ֵתן ְבּ ָר ָכה“” and its preceding words (i.e.,וְ ֵתן ְבּ ָר ָכה“ saying 101 times בוּאָתהּ ְל ָ ָ ”).וְ ֶאת ָכּל ִמינֵי ְת was said correctly.וְ ֵתן ְבּ ָר ָכה After this is done, when in doubt one may assume that …)ָ (0בּ ֵר ְך ָע ֵלינוּ ד' ֱא-ל ֵֹקינוּ ֶאת ַה ָשּׁנָה ַהזֹּאת וְ ֶאת ָכּ ל טוֹבה ) (1וְ ֵתן בוּאָתהּ ְל ָ ָ ִמינֵי ְת וּמ ָטר ִל ְב ָר ָכה( )ְ - summerבּ ָר ָכה( )ַ - winterטל ָ ָתנוּ ַכּ ָשּׁנִ ים ַהטּוֹבוֹת(2). וּב ֵר ְך ְשׁנ ֵ טּוּבהּ ָ . ַעל ְפּנֵי ָה ֲא ָד ָמה וְ ַשׂ ְבּ ֵענוּ ִמ ָ אַתּה ד'ְ .מ ָב ֵר ְך ַה ָשּׁנִ ים: רוּך ָ ָבּ ְ אַר ַבּע ַכּנְ פ וֹת ַחד ֵמ ְ ֻיּוֹתינוּ .וְ ַק ְבּ ֵצנוּ י ַ רוּתנוּ .וְ ָשׂא נֵס ְל ַק ֵבּץ ָגּל ֵ שׁוֹפר גָּדוֹל ְל ֵח ֵ ְתּ ַקע ְבּ ָ אַתּה ד'ְ .מ ַק ֵבּץ נִ ְד ֵחי ַעמּוֹ יִ ְשׂ ָר ֵאל………………………………… : רוּך ָ אָרץָ .בּ ְ ָה ֶ ………………………………… וּב ָרצוֹן ֶאת ְתּ ִפ ָלּ ֵתנ וּ. קוֹלנוּ .ד' ֱא-ל ֵֹקינוּ חוּס וְ ַר ֵחם ָע ֵלינוּ .וְ ַק ֵבּל ְבּ ַר ֲח ִמים ְ ְשׁ ַמע ֵ יקם אַל ְתּ ִשׁ ֵ ֶיך ַמ ְל ֵכּנוּ ֵ .ר ָ וּמ ְלּ ָפנ ָ אָתּה ִ . שׁוֹמ ַע ְתּ ִפלּוֹת וְ ַת ֲחנוּנִ ים ָ ִכּי ֵאל ֵ יבנוּ )ִ :(3כּי שׁוֹמ ַע ְתּ ִפ ָלּה: אַתּה ד'ֵ . רוּך ָ שׁוֹמ ַע ְתּ ִפ ַלּת ַע ְמּ ָך יִ ְשׂ ָר ֵאל ְבּ ַר ֲח ִמיםָ .בּ ְ אַתּה ֵ ָ ית ָך .וְ ִא ֵשּׁי ֲבוֹדה ִל ְד ִביר ֵבּ ֶ וּב ְת ִפ ָלּ ָתם וְ ָה ֵשׁב ֶאת ָהע ָ ְר ֵצה ד' ֱאל ֵֹקינוּ ְבּ ַע ְמּ ָך יִ ְשׂ ָר ֵאל ִ ֲבוֹדת יִ ְשׂ ָר ֵאל ַע ֶמּ ָך: וּת ִהי ְל ָרצוֹן ָתּ ִמיד ע ַ אַה ָבה ְת ַק ֵבּל ְבּ ָרצוֹןְ . וּת ִפ ָלּ ָתםְ .בּ ֲ יִ ְשׂ ָר ֵאל ְ וְ ֶת ֱחזֶינָה ֵעינֵינוּ ְבּ ְ אַתּה ד'ַ .ה ַמּ ֲח ִזיר ְשׁ ִכינָתוֹ ְל ִציּוֹן: רוּך ָ שׁוּב ָך ְל ִציּוֹן ְבּ ַר ֲח ִמיםָ :בּ ְ ָעד .צוּר עוֹלם ו ֶ בוֹתינוּ ְל ָ אַתּה הוּא ד ' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ ַחנוּ ָל ְך ָ .שׁ ָ מוֹדים ֲאנ ְ ִ סוּרים נוֹדה ְלּ ָך וּנְ ַס ֵפּר ְתּ ִה ָלּ ֶת ָך ַעל ַחיֵּינוּ ַה ְמּ ִ אַתּה הוּא ְלדוֹר וָדוֹר ֶ : ַחיֵּינוָּ .מגֵן יִ ְשׁ ֵענוּ ָ מוֹתינוּ ַה ְפּקוּדוֹת ָל ְך .וְ ַעל נִ ֶסּ ָ ָד ָך .וְ ַעל נִ ְשׁ ֵ ְבּי ֶ יך אוֹת ָ יך ֶשׁ ְבּ ָכל יוֹם ִע ָמּנוּ .וְ ַעל נִ ְפ ְל ֶ יך וְ ַה ְמ ַר ֵחם ִכּ י לֹא יך ֶשׁ ְבּ ָכל ֵעת ֶ .ע ֶרב ָוב ֶֹקר וְ ָצ ֳה ָריִ ם ַהטּוֹב ִכּי לֹא ָכלוּ ַר ֲח ֶמ ָ טוֹבוֹת ָ ֶ וְ עוֹלם ִקוִּ ינוּ ָל ְך: יך ֵמ ָ ַתמּוּ ֲח ָס ֶד ָ ָעד: עוֹלם ו ֶ רוֹמם ִשׁ ְמ ָך ַמ ְל ֵכּנוּ ָתּ ִמיד ְל ָ ֻלּם יִ ְת ָבּ ַר ְך וְ יִ ְת ַ וְ ַעל כּ ָ שׁוּע ֵתנוּ וְ ֶע ְז ָר ֵתנוּ ֶס ָלה. יה ְללוּ ֶאת ִשׁ ְמ ָך ֶבּ ֱא ֶמת ָה ֵאל יְ ָ יוֹדוּך ֶסּ ָלה וִ ַ ָ וְ כֹל ַה ַחיִּ ים רוּך ָ ָבּ ְ ָאה ְלהוֹדוֹת: וּל ָך נ ֶ אַתּה ד' ַהטּוֹב ִשׁ ְמ ָך ְ ָח ֶסד וְ ַר ֲח ִמים ָע ֵלינוּ וְ ַעל ָכּל יִ ְשׂ ָר ֵאל ַע ֶמּ ָך ָ .בּ ְר ֵכנוּ וּב ָר ָכהֵ .חן ו ֶ טוֹבה ְ ִשׂים ָשׁלוֹם ָ אַה ַב ת תּוֹרת ַחיִּ ים וְ ֲ ָת ָתּ ָלּנוּ ד ' ֱאל ֵֹקינוּ ַ ֶיך נ ַ ֶיך ִ .כּי ְבאוֹר ָפּנ ָ ֻלּנוּ ְכּ ֶא ָחד ְבּאוֹר ָפּנ ָ אָבינוּ כּ ָ ִ ֶיך ְל ָב ֵר ְך ֶאת ָכּל ַע ְמּ ָך יִ ְשׂ ָר ֵאל וּב ָר ָכה וְ ַר ֲח ִמים וְ ַחיִּ ים וְ ָשׁלוֹם .וְ טוֹב ְבּ ֵעינ ָ וּצ ָד ָקה ְ ֶח ֶסדְ . וּב ָכל ָשׁ ָעה ִבּ ְשׁ ֶ אַתּה ד'ַ .ה ְמ ָב ֵר ְך ֶאת ַעמּוֹ יִ ְשׂ ָר ֵאל ַבּ ָשּׁלוֹם: רוּך ָ לוֹמ ָךָ :בּ ְ ְבּ ָכל ֵעת ְ גוֹא ִלי: צוּרי וְ ֲ ֶיך .ד' ִ יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי ְל ָפנ ָ ַפ ִשׁ י ִתדֹּם . וּשׂ ָפ ַתי ִמ ַדּ ֵבּר ִמ ְר ָמה וְ ִל ְמ ַק ְל ַלי נ ְ ֱאל ַֹהי .נְ צֹר ְלשׁוֹנִ י ֵמ ָרע ְ ַפ ִשׁי .וְ ָכל יך ִתּ ְרדֹּף נ ְ וֹת ָ וּב ִמ ְצ ֶ תוֹר ֶת ָך ְ . ַפ ִשׁי ֶכּ ָע ָפר ַלכֹּל ִתּ ְהיֶה ְ .פּ ַתח ִל ִבּי ְבּ ָ וְ נ ְ חוֹשׁ ִבים ָע ַלי ָר ָעה ְ .מ ֵה ָרה ָה ֵפר ע ָ ַה ְ ֲשׂה ְל ַמ ַען ְשׁ ֶמ ָך. ֲצ ָתם וְ ַק ְל ֵקל ַמ ֲח ַשׁ ְב ָתּם :ע ֵ ֵח ְלצוּן תּוֹר ֶת ָך ְ .ל ַמ ַען י ָ ֲשׂה ְל ַמ ַען ָ ֻשּׁ ֶת ָך .ע ֵ ֲשׂה ְל ַמ ַען ְקד ָ ֶך .ע ֵ ֲשׂה ְל ַמ ַען יְ ִמינ ָ עֵ יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי יעה יְ ִמינְ ָך ַו ֲענֵנִ י : הוֹשׁ ָ יך ִ יד ָ יְ ִד ֶ רוֹמיו .הוּא ) (5ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ ָ גוֹא ִלי: צוּרי ) (4וְ ֲ ֶיך .ד' ִ ְל ָפנ ָ אָמן: ֲשׂה ָשׁלוֹם ָע ֵלינוּ וְ ַעל ָכּל יִ ְשׂ ָר ֵאל .וְ ִא ְמרוּ ֵ ַיע ֶ ָמינוּ. בוֹתינוֶּ .שׁיִּ ָבּנֶה ֵבּית ַה ִמּ ְק ָדּשׁ ִבּ ְמ ֵה ָרה ְבי ֵ ֶיך ד' ֱא-ל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ יְ ִהי ָרצוֹן ִמ ְלּ ָפנ ָ וּכ ָשׁנִ ים ַק ְדמוֹנִ יוֹת :וְ ָע ְר ָבה ַלד' עוֹלם ְ ימי ָ ֲב ְד ָך ְבּיִ ְראָה ִכּ ֵ תוֹר ֶת ָך :וְ ָשׁם ַנע ָ וְ ֵתן ֶח ְל ֵקנוּ ְבּ ָ וּכ ָשׁנִ ים ַק ְדמוֹנִ יוֹת: עוֹלם ְ ימי ָ ירוּשׁ ָליִ םִ .כּ ֵ הוּדה וִ ָ ִמנְ ַחת יְ ָ ילת נְ ָד ָבה ְ should be aשׁמֹ ָנה ֶע ְשׂ ֵרה that one should stipulate that if he was already Yotzai, the repeatedביאור הלכה קיז :ב:הצריכים See ְ .תּ ִפ ַ 1 20-Oct-09 28 V'sain Beracha 02.doc ידיעות כלליות 53 וּמ ְניָן ַה ִמ ְצווֹת ִ – סוּגֵי ַה ִחיוּבPart I ַתּ ְר ַי"ג ִמ ְצווֹת- There are a total of תרי"ג- 613 Mitzvos that are from the Torah. ֲשׂה ֵ – ִמ ְצווֹת עPositive Mitzvos – Mitzvos that require one to act. For example: Tefillin (to put on), Kiddush (to say). i Of the total of 613 Mitzvos, ַר ַמ"ח- 248 are positive Mitzvos. The number of positive Mitzvos corresponds to the number of limbs and organs in the human body () ַר ַמ"ח ֵא ָב ִרים. ֲשׂה ֶ ִמ ְצווֹת לֹא ַתע – Negative Mitzvos – Mitzvos that restrict one's actions. Also referred to as a ַלאוor ַל ֲאוִים. For example: Non-Kosher (not to eat), Shatnez (not to wear). i Of the total of 613 Mitzvos, ְשׁ ָס"ה- 365 are negative Mitzvos. The number of negative Mitzvos corresponds to the number of tendons and sinews in the human body (ידין ִ ִ( ) ְשׁ ַס"ה גand the number of days in the average solar year). ֲשׂה ֶשׁ ַהזְ ַמן ְג ָר ָמא ֵ – ִמ ְצווֹת עTime-related positive Mitzvos – Mitzvos that are only obligated during specific times. For example: ֻס ָכּה,ילין ִ ְתּ ִפ,לוּ ָלב i Women (and slaves) are not obligated in most time-related positive Mitzvos. ֲשׂה ֶשׁ ֵאין ַהזְ ַמן ְג ָר ָמא ֵ – ִמ ְצווֹת עPositive Mitzvos that are not time-related. For example: צ ָד ָקה, ְ ָאם ֵ כּבּוּד אַב ו, ִ מזוּזָה. ְ i Women (and slaves) are obligated in most non-time-related Positive Mitzvos (and most ל ֲאוִ ים-negative ַ Mitzvos). ֲשׂה ֶשׁ ַמ ָתּן ְשׁ ָכ ָרה ְבּ ִצ ָדה ֵ – ִמ ְצ ַות עA positive Mitzvah that the Torah expresses a reward. For example: ְצ ָד ָקהwhere the Torah says 1'ִכּי ִבּגְ ַלל ַה ָד ָבר ַה ֶזה יְ ָב ֶר ְכ ָך וגו ַ ְִל ַמען י ִשׁלוּ ַח ַה ֶקןwhere the Torah says 2יטב ָל ְך וְ ַה ֲא ַר ְכ ָתּ ָי ִמים 3 ִכּבּוּד אָב וְ ֵאםwhere the Torah says יך ָ ָמ ֶ ַא ִרכוּן י ֲ ְל ַמ ַען י “…..For because of this matter, Hashem your G-d will bless you in all your deeds…” י: דברים טו1 “..Send away the mother and take the young for yourself, so that it will be good for you and you will prolong [your] days” ז: דברים כב2 “Honor your father and your mother, so that your days will be lengthened …” יב: שמות כ3 20-Oct-09 29 Minyan Hamitzvos and types part I 07-08.doc ידיעות כלליות 54 ֲשׂה ֵ ֲשׂה( ַהנִ ַתּק ְלע ֶ – ַלאו )לֹא ַתעA negative ()מ ְצוָה ִ that is attached to a positive () ִמ ְצ ָוה. A negative Mitzvah that if transgressed requires a positive Mitzvah to be done. For example: The prohibition of stealing, which if transgressed requires the Mitzvah of returning the stolen object. The prohibition of נוֹתר ָ (not eating a ָק ְר ָבּןin time), which if transgressed requires the Mitzvah of burning the remains of the ק ְר ָבּן. ָ ֲשׂה ֶ – ַלאו ֶשׁ ֵאין בּוֹ ַמעNegative Mitzvos that do not have an action – passive prohibitions. For example: Retaining ָח ֵמץon פּ ַסח, ֶ Not eating a ָק ְר ָבּןin time ()נוֹתר. ָ אָדם ְל ַח ֵברוֹ ָ – ִמ ְצווֹת ֵבּיןMitzvos that govern one's interactions with his fellow man. For example: ְצ ָד ָקה, לשׁוֹן ָה ָרע. ָ אָדם ַל ָמקוֹם ָ ִמ ְצווֹת ֵבּין- Mitzvos that govern one's interactions with Hashem. For example: כּ ְשׁרוּת, ַ יצת ִ צ, ִ ס ָכּה. ֻ – חוֹקA Mitzvah that does not have an apparent logical explanation. For example: ַשׁ ֲע ְט ֶנ"ז, ָפּ ָרה אַדוּ ָמה – ִמ ְשׁ ָפּטA Mitzvah that logic would obligate even if it was not commanded by the Torah. For example: ילה ָ גְ ֵז, ִכּבּוּד אָב וְ ֵאם ָ – ִמן ַהMitzvos that are from the Torah. יתא ָ אוֹר ַ ִמ ְצווֹת ְדor תּוֹרה חוּמ ָרא ְ יתא ְל ָ אוֹר ַ – ָס ֵפק ְדA doubt of a Torah (prohibition) is stringent – Torah Mitzvos require that the Mitzvah be done until there is no uncertainty if one's obligation has been fulfilled. For example: If one ate a satisfying bread meal but does not remember if he said בּ ְר ַכת ַה ָמזוֹן, ִ he must repeat ( ִבּ ְר ַכת ַה ָמזוֹןwhich is a Torah obligation). Similarly, Torah prohibitions require that one not do anything that is possibly forbidden. For example: One may not eat a product if it is possible that it is not Kosher. 20-Oct-09 29 Minyan Hamitzvos and types part I 07-08.doc ידיעות כלליות 55 וּמ ְניָן ַה ִמ ְצווֹת ִ – סוּגֵי ַה ִחיוּבPart II – ִמ ְצווֹת ) ִמ( ְד ַר ָבּנָןMitzvos that are of Rabbinic origin. ֲשׂה ְד ַר ָבּנָן ֵ – ִמ ְצווֹת עPositive Mitzvos that are of Rabbinic origin. There are 7 positive Mitzvos that are of Rabbinic origin. רוּבין ִ ֵע, ְבּ ָרכוֹת,ָדיִ ם ַ ילת י ַ נְ ִט, ַה ֵלל, נֵרוֹת ַשׁ ָבּת,פּוּרים ִ ,נוּכּה ָ ַח – ְשׁבוּתA term for a Rabbinical prohibition of Shabbos or Yom Tov. For example: Climbing a tree on Shabbos is a שׁבוּת/Rabbinical ְ prohibition. Telling a Non-Jew to violate a Torah prohibition of Shabbos (e.g., to light a fire) is a שׁבוּת/Rabbinical ְ prohibition. – ְשׁבוּת ִד ְשׁבוּתA D'Rabonon of a D'Rabonon of Shabbos or Yom Tov. For example: Telling a Non-Jew to violate a Torah prohibition of Shabbos is a שׁבוּת, ְ telling a Non-Jew to violate a Rabbinic prohibition of Shabbos (e.g., to climb a tree) is a ְשׁבוּת ִד ְשׁבוּת- a double D'Rabonon. קוּלא ָ – ָס ֵפק ְד ַר ָבּנָן ְלA doubt of a Rabbinic obligation is lenient. – The ֲח ָכ ִמיםpermitted one to be lenient when there is a doubt of a Rabbinic obligation. For example: One may continue eating even though he is uncertain if he had made a בּ ָר ָכה. ְ (Hence, )ס ֵפק ְבּ ָרכוֹת ְל ָה ֵקל. ָ One may eat bread even if he is uncertain that he washed his hands properly (but it is recommended to wash again anyway.) ֹשׁה ִמ ִסינַי ֶ – ַה ָל ָכה ְלמA Mitzva given to מ ֶֹשׁה ַר ֵבּינוּon Har Sinai but is not mentioned or indicated in the Torah. For example: Shiurim /measurements (יצה ָ ְכ ֵבּ, ְכזַיִ ת, etc.), That 13 is the age of Bar Mitzvah, That Tefillin straps must be black. יאים ִ ( ִמ ְצווֹת נְ ִבor – ) ִד ְב ֵרי ַק ָבּ ָלהMitzvos that were given by the Neviyim. For example: Saying ַה ֵלל ִתּ ְשׁ ָעה ְבּאָבand most fast days, הוֹשׁעֲנוֹת ַ (the Aravos taken on הוֹשׁ ֲענָא ַר ָבּה ַ outside of the ) ֵבּית ַה ִמ ְק ָדשׁ. Even though Mitzvos Neviyim are ( ִמ ְד ַר ָבּנָןand not יתא ָ אוֹר ַ )מ ְד, ִ they are more strict than the common ד ַר ָבּנָן. ְ 20-Oct-09 31 Minyan Hamitzvos and types Part II 07-08.doc ידיעות כלליות 56 – ִדיןThe law – What is required by Halacha. ( – ֵמ ִע ַקר ַה ִדיןThe basic Halacha – "By the letter of the law".) – ִמנְ ָהגA Jewish custom. ֶדר ֶ – ִמנְ ָהג ְכנAt times Minhag has the stringency of a vow. This may necessitate ה ָתּ ַרת נְ ָד ִרים/annulling ַ the vow, before changing one's Minhag. – ִמנְ ָהג ְכ ִדיןSome Minhagim are as stringent or more stringent than a Din. – ִמנְ ַהג ְשׁטוּתA custom in error – A term used to define a custom that Chazal have determined to be an error. (Not to be confused with many valid Minhagim that are not understood to some people due to their lack of knowledge or research.) טוֹבה ָ – ַהנְ ָהגָהA proper way to act but not required by Halacha. חוּמ ָרא ְ – A stringency – Something that is done (or not done) to be absolutely sure that one fulfills his obligation, even though it may not be required by the letter of the law. For example: Following the stricter opinion when Halacha permits the more lenient opinion. (Hence a " – " ַמ ְח ִמירSomeone who is more strict.) קוּלא ָ – A leniency – A reason to permit something which would otherwise be forbidden. (Hence, a " – " ֵמ ִקילSomeone who is more lenient.) שׁוּרת ַה ִדין ַ – ִל ְפ ִנים ְמMore than the line (letter) of the law. For example: Returning a lost object even when Halacha permits keeping it. – ִמ ַדת ַח ִסידוּתThe way of the gracious (pious) – A term used to describe conduct that is not required by Halacha, but is befitting for someone who desires to be of superior conduct. – ַה ַמ ֲח ִמיר ָתּבוֹא ָע ָליו ְבּ ָר ָכהOne who is stringent shall receive blessing. – A term used by the Poskim to indicate that it is beneficial to be stringent even though there are valid reasons to be lenient. יקל לֹא ִה ְפ ִסיד ֶ – ַה ֵמOne who is lenient has not lost (does not lose). – A term used by the Poskim to indicate that there are valid reasons to be lenient. – יֵשׁ ְל ָה ֵקל ְבּ ָמקוֹם ֶה ְפ ֶסדOne may be lenient if it would otherwise involves a financial loss. צוֹרך ֶ – יֵש ְל ָה ֵקל ְבּ ָמקוֹםOne may be lenient in case of need. – ְרשׁוּתSomething that is not a Mitzvah (and is permitted to be done or not done). – ְל ַכ ְתּ ִח ָלהIn the first place – The preferred way to do a Mitzva. For example: Saying the correct ְבּ ָר ָכהof ָה ֵעץon an apple and not a ֶשׁ ַהכֹּל. ֶ )בּ ִד ְ – When already done (after the fact) – Fulfilling an יע ַבד ָ ( ְבּ ִדusually pronounced יע ֶבד obligation in the minimal way (usually in extreme conditions or after the fact). For example: If one mistakenly made the ְבּ ָר ָכהof ֶשׁ ַהכֹּלon an apple, he has fulfilled his ְבּ ָר ָכהobligation יע ַבד ָ בּ ִד. ְ 20-Oct-09 31 Minyan Hamitzvos and types Part II 07-08.doc ידיעות כלליות 57 ָשּׁם וּמוֹריד ַהגּ ֶ ִ רוּח ַמ ִשּׁיב ָה ַ ַ - In anticipation of the upcoming winter season, Chazal instituted the mentioningהזְ ָכּ ַרת ֶג ֶשׁם .שׁמֹנֶה ֶע ְשׂ ֵרה of Hashem's greatness of bringing rain in ְ ָשּׁם Therefore, וּמוֹריד ַהגּ ֶ ִ רוּח מוּסף ְ starting fromשׁמֹנֶה ֶע ְשׂ ֵרה ַ said inמ ִשּׁיב ָה ַ ְשׁ ִמינִ י ַ of ֲצ ֶרת מוּסף and is said untilע ֶ .פ ַסח ַ of the first day of ֶ וּמ ָטר ִל ְב ָר ָכה( ַ - The actual request for rainבּ ָק ַשׁת ֶג ֶשׁם ) is only said later in the yearוְ ֵתן ַטל ָ afterחוּץ ְלאָ ֶרץ and inז' ֶח ְשׁ ָון ֶ onא ֶרץ יִ ְשׂ ָר ֵאל when it is time for the rain to come (in December 4th). ָשּׁם ְ - The proper place to sayמקוֹם ַהזְ ָכּ ָרתוֹ וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ ַ is after the words ְ below].שׁמֹנֶה ֶע ְשׂ ֵרה ְ [(1) in outline of יע" הוֹשׁ ַ "אַתּה ַרב ְל ִ .שׁמֹנֶה ֶע ְשׂ ֵרה ְ ofבּ ָר ָכה ָ in the 2nd יע ַבד ָשּׁם ְ if someone forgot to sayבּ ִד ָ וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ ַ he may say it anywhere in the )בּ ָר ָכה ְ (or just before the 3rdבּ ָר ָכה 2nd ְ as long as it won’t break up a phrase. ָשּׁם Therefore if one forgot to say וּמוֹריד ַהגּ ֶ ִ רוּח ַ and realized the mistake inמ ִשּׁיב ָה ַ),בּ ָר ָכה ְ (or just before the 3rdבּ ָר ָכה between phrases, while still in the 2nd ְ he may just ָשּׁם" say וּמוֹריד ַהגּ ֶ ִ רוּח "מ ִשּׁיב ָה ַ ַ and continue [At (4),(5),(8), or (13) in the outline below, ָשּׁם just say וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ ַ and continue.]. ,בּ ָר ָכה If one realized the mistake in middle of a phrase while still in the 2nd ְ he ָשּׁם" should finish the phrase, say וּמוֹריד ַהגּ ֶ ִ רוּח "מ ִשּׁיב ָה ַ דוֹמה ַ and continue. [At (6) say ֶ ָשּׁם ָ and thenלּ ְך וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ שׁוּעה ַ and continue. At (7) say רוּח and thenיְ ָ ַמ ִשּׁיב ָה ַ ָשּׁם ,וּמוֹריד ַהגּ ֶ ִ ָשּׁם ַ and thenה ֵמּ ִתים and continue. At (12) say וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ ַ and ]continue. ימה ְ.בּ ָר ָכה ֵ - It is always necessary to say introductory words before the ending of aמ ִענְ ָין ַה ַח ִת ָ אַתּה ְל ַה ֲחיוֹת ֵמ ִתים" For this reason, one must say the introduction of ֶא ָמן ָ " just beforeוְ נ ֱ אַתּה ד' ְמ ַחיֵּה ַה ֵמּ ִתים the ending of רוּך ָ ָ .בּ ְ אַתּה ְל ַה ֲחיוֹת ֵמ ִתים Therefore if one realized his mistake after saying ֶא ָמן ָ but hadוְ נ ֱ אַתּה ה' ְמ ַחיֵה ַה ֵמ ִתים not yet say "Hashem" of וּמוֹריד ָ , he should sayבּרוּך ָ ִ רוּח ַמ ִשּׁיב ָה ַ ָשּׁם אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ַ and then go back and continue withהגּ ֶ ֶא ָמן ָ [At (9) or (10) sayוְ נ ֱ ָשּׁם וּמוֹריד ַהגּ ֶ ִ רוּח אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ַ and then continue withמ ִשּׁיב ָה ַ ֶא ָמן ָ ].וְ נ ֱ וּפי יַגִּ יד ְתּ ִה ָלּ ֶת ָך: ֲאדֹנָי ְשׂ ָפ ַתי ִתּ ְפ ָתּח ִ גּוֹמל ֲח ָס ִדים נּוֹרא ֵאל ֶע ְליוֹן ֵ אַב ָר ָהםֱ .אל ֵֹקי יִ ְצ ָחק וֵאל ֵֹקי ַי ֲעקֹב ָה ֵאל ַהגָּדוֹל ַה ִגּבּוֹר וְ ַה ָ בוֹתינוּ ֱאל ֵֹקי ְ אַתּה ד' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ רוּך ָ ָבּ ְ אַב ָר ָהם: אַתּה ד'ָ .מגֵן ְ רוּך ָ וּמגֵןָ :בּ ְ יע ָ וּמוֹשׁ ַ ִ אַה ָבהֶ :מ ֶל ְך עוֹזֵר ֵיהם ְל ַמ ַען ְשׁמוֹ ְבּ ֲ גוֹאל ִל ְבנֵי ְבנ ֶ וּמ ִביא ֵ זוֹכר ַח ְס ֵדּי אָבוֹתֵ . טוֹבים .וְ קוֹנֵה ַהכֹּל .וְ ֵ ִ יע: הוֹשׁ ַ אַתּה ַרב ְל ִ עוֹלם ֲאדֹנָיְ .מ ַחיֵּה ֵמ ִתים ָ אַתּה ִגּבּוֹר ְל ָ ָ מוֹריד ַה ָטּל(: ) )ִ - (0 בקיץ בחורף ָשּׁם: וּמוֹריד ַהגּ ֶ ִ רוּח )ַ –(1מ ִשּׁיב ָה ַ ישׁנֵי ָע ָפר(5). וּמ ַקיֵּם ֱאמוּנָתוֹ ִל ֵ סוּריםְ . וּמ ִתּיר ֲא ִ חוֹליםַ . רוֹפא ִ נוֹפ ִלים (4) .וְ ֵ סוֹמ ְך ְ ְמ ַכ ְל ֵכּל ַחיִּ ים ְבּ ֶח ֶסדְ (2).מ ַחיֶּה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּיםֵ . שׁוּעה(8): יח ) (7יְ ָ וּמ ְצ ִמ ַ וּמ ַחיֶּה ַ דוֹמה ָלּ ְךֶ .מ ֶל ְך ֵמ ִמית ְ וּמי )ֶ (6 מוֹך ַבּ ַעל ְגּבוּרוֹתִ . ִמי ָכ ָ אַתּה )(10 רוּך ָ אַתּה )ְ (9ל ַה ֲחיוֹת ֵמ ִתיםָ :בּ ְ ֶא ָמן ָ וְ נ ֱ ד'(11) . ְמ ַחיֵּה )ַ (12ה ֵמּ ִתים(13) : אַתּה ד'ָ .ה ֵאל ַה ָקּדוֹשׁ: רוּך ָ לוּך ֶסּ ָלהָ :בּ ְ דוֹשׁים ְבּ ָכל יוֹם יְ ַה ְלּ ָ וּק ִ אַתּה )ָ (14קדוֹשׁ וְ ִשׁ ְמ ָך ָקדוֹשׁ ְ ָ אַתּה ד' .חוֹנֵן ַה ָדּ ַעת: רוּך ָ וּמ ַל ֵמּד ֶל ֱאנוֹשׁ ִבּינָהָ (15) :ח ֵנּנוּ ֵמ ִא ְתּ ָך ֵד ָעה ִבּינָה וְ ַה ְשׂ ֵכּל ָבּ ְ אָדם ַדּ ַעתְ . אַתּה חוֹנֵן ְל ָ ָ ידיעות כלליות 58 ָבּרוּך ִ adds that if one realized his mistake just after saying "Hashem” ofמ ְשׁנָה ְבּרוּ ָרה The אַתּה ה' ְמ ַחיֵה ַה ֵמ ִתים ָשּׁם ַ , thenל ְמ ֵדנִ י חוּ ֵק ָך ָ , he should say וּמוֹריד ַהגּ ֶ ִ רוּח ַ and thenמ ִשּׁיב ָה ַ אַתּה ְל ַה ֲחיוֹת ֵמ ִתים go back and continue from ֶא ָמן ָ ַל ְמ ֵדנִ י . [At (11) you should sayוְ נ ֱ ָשּׁם , thenחוּ ֵק ָך וּמוֹריד ַהגּ ֶ ִ רוּח אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ַ and then continue fromמ ִשּׁיב ָה ַ ֶא ָמן ָ )].וְ נ ֱ ָשּׁם ָ - If one completely forgot to sayשׁ ַכח ְולֹא אָ ַמר וּמוֹריד ַהגּ ֶ ִ רוּח ,מ ִשּׁיב ָה ַ ַ and only realized after אַתּה ָקדוֹשׁ starting .שׁמֹנֶה ֶע ְשׂ ֵרה ָ or later, he must repeat ְ [e.g., at (14) or (15) or later ]ְ must be repeated.שׁמֹנֶה ֶע ְשׂ ֵרה ָשּׁם ָ - If one forgot to sayשׁ ַכח ְואָ ַמר מוֹ ִריד ַה ָטל וּמוֹריד ַהגּ ֶ ִ רוּח מוֹריד ַה ָטל ַ but saidמ ִשּׁיב ָה ַ )ִ (0 ְ (because some mention of Hashem'sשׁמֹנֶה ֶע ְשׂ ֵרה instead, he does not have to repeat greatness was made). ָשּׁם ָ - If one is not sure if he saidס ֵפק אָ ַמר וּמוֹריד ַהגּ ֶ ִ רוּח ַ or not, he must assume that heמ ִשּׁיב ָה ַ said what he is in the habit of saying. Therefore: ַ (when theמ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם – Within the first 30 days of sayingתּוֹך ְשׁלוֹ ִשׁים ַ has not yet formed), one mustמ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם new habit of saying ַ and must go back.מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם assume that he did not say ַ (when the newמ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ְ - After 30 days of sayingלאַ ַחר ְשׁלוֹ ִשׁים habit has formed,) one can assume that it was said correctly and does not need to go back. ַ in a Tefilah that he saidמ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ָ - If one is uncertain if he saidס ֵפק ְלאַ ַחר זְ ַמן awhile ago, e.g., at Mincha about Shacharis, he can assume he said it correctly but just does not remember. ירב ְנ ִגחוֹ ָתיו לֹא ָכּ" ֶשׁ ַמ ִשׁיב ָהרוּ ַח ִ - One may immediately acquire the correct habit of sayingק ֵ ַ ” and itsמ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם“ )ְ 90 timesבּ ִד ָע ַבד by saying 101 times (orוּמוֹ ִריד ַה ֶג ֶשׁם יע ַ -מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם“preceding words (i.e., ְ ”).מ ַח ֵיה ֵמ ִתים אַ ָתּה ַרב ְלהוֹ ִשׁ ַ ַ was said correctly.מ ִשׁיב ָהרוּ ַח After this is done, when in doubt one may assume that ָשּׁם ַ – There are different Minhagim whether the proper pronunciation isה ָג ֶשׁם\ ַה ֶג ֶשׁם וּמוֹריד ַהגּ ֶ ִ וּמוֹריד ַה ֶגּ ֶשּׁם or ִ . וּפי יַגִּ יד ְתּ ִה ָלּ ֶת ָך: ֲאדֹנָי ְשׂ ָפ ַתי ִתּ ְפ ָתּח ִ גּוֹמל ֲח ָס ִדים וֹרא ֵאל ֶע ְליוֹן ֵ אַב ָר ָהםֱ .אל ֵֹקי יִ ְצ ָחק וֵאל ֵֹקי ַי ֲעקֹב ָה ֵאל ַהגָּדוֹל ַה ִגּבּוֹר וְ ַהנּ ָ בוֹתינוּ ֱאל ֵֹקי ְ אַתּה ד' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ רוּך ָ ָבּ ְ אַב ָר ָהם: אַתּה ד'ָ .מגֵן ְ רוּך ָ וּמגֵןָ :בּ ְ יע ָ וּמוֹשׁ ַ ִ אַה ָבהֶ :מ ֶל ְך עוֹזֵר ֵיהם ְל ַמ ַען ְשׁמוֹ ְבּ ֲ גוֹאל ִל ְבנֵי ְבנ ֶ וּמ ִביא ֵ זוֹכר ַח ְס ֵדּי אָבוֹתֵ . טוֹבים .וְ קוֹנֵה ַהכֹּל .וְ ֵ ִ הוֹשׁ ַ אַתּה ַרב ְל ִ עוֹלם ֲאדֹנָיְ .מ ַחיֵּה ֵמ ִתים ָ אַתּה ִגּבּוֹר ְל ָ ָ יע: מוֹריד ַה ָטּל(: ) )ִ - (0 בקיץ בחורף ָשּׁם: וּמוֹריד ַהגּ ֶ ִ רוּח )ַ –(1מ ִשּׁיב ָה ַ ישׁנֵי ָע ָפר(5). וּמ ַק ֵיּם ֱאמוּנָתוֹ ִל ֵ סוּריםְ . וּמ ִתּיר ֲא ִ חוֹליםַ . רוֹפא ִ נוֹפ ִלים (4) .וְ ֵ סוֹמ ְך ְ ְמ ַכ ְל ֵכּל ַחיִּ ים ְבּ ֶח ֶסדְ (2).מ ַחיֶּה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּיםֵ . שׁוּעה(8): יח ) (7יְ ָ וּמ ְצ ִמ ַ וּמ ַחיֶּה ַ דוֹמה ָלּ ְךֶ .מ ֶל ְך ֵמ ִמית ְ וּמי )ֶ (6 מוֹך ַבּ ַעל ְגּבוּרוֹתִ . ִמי ָכ ָ אַתּה )(10 רוּך ָ אַתּה )ְ (9ל ַה ֲחיוֹת ֵמ ִתיםָ :בּ ְ ֶא ָמן ָ וְ נ ֱ ד'(11) . ְמ ַחיֵּה )ַ (12ה ֵמּ ִתים(13) : אַתּה ד'ָ .ה ֵאל ַה ָקּדוֹשׁ: רוּך ָ לוּך ֶסּ ָלהָ :בּ ְ דוֹשׁים ְבּ ָכל יוֹם יְ ַה ְלּ ָ וּק ִ אַתּה )ָ (14קדוֹשׁ וְ ִשׁ ְמ ָך ָקדוֹשׁ ְ ָ אַתּה ד' .חוֹנֵן ַה ָדּ ַעת: רוּך ָ וּמ ַל ֵמּד ֶל ֱאנוֹשׁ ִבּינָהָ (15) :חנֵּנוּ ֵמ ִא ְתּ ָך ֵד ָעה ִבּינָה וְ ַה ְשׂ ֵכּל ָבּ ְ אָדם ַדּ ַעתְ . אַתּה חוֹנֵן ְל ָ ָ 2 ידיעות כלליות 59 – זְ ַמנֵי ַהיוֹםTime Periods Of The Day – Part I עֲלוֹת ַה ַשׁ ַחרor – ֲעמוּד ַה ַשׁ ַחרDaybreak – When it begins to become light. ( עֲלוֹתas it is commonly called) is 72 minutes before sunrise. From עֲלוֹת ַה ַשׁ ַחרand on it is technically day and it is the time that the minor fasts begin. Nevertheless most Mitzvos that require "day" (e.g., לוּ ָלב, ילה ָ ִמ, ילה ָ ִ ) ְמגare delayed until it is more evidently day. יע ַבד ָ ְבּ ִדor in case of extenuating need one may do Mitzvos (e.g., Daven ) ַשׁ ֲח ִרית from עֲלוֹת ַה ַשׁ ַחרand on. ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn ↑נֵץ ַה ַח ָמה Sunrise – ִמ ֶשׁ ַי ִכּירThe following two variations of ִמ ֶשׁ ַי ִכּירare both at the m שׁ ַי ִכּיר ֶ ִמ 1st hour 2nd hour same time of approximately 45 minutes before sunrise but are used in reference to different Halachos. 3rd hour – ִמ ֶשׁ ַי ִכּיר ֵבּ ין ְתּ ֵכ ֶלת ְל ָל ָבןWhen there is enough light to discern between the T'chailes and white strings of יצת ִ ִצ. This is the preferred earliest time to put on יצת ִ ִצwith a בּ ָר ָכה. ְ 4th hour – ִמ ֶשׁ ַי ִכּיר ֶאת ֲח ֵברוֹWhen there is enough light to recognize a casual acquaintance from a distance of 4 ( אַמוֹת6-8ft.) – This is the preferred earliest time for putting on Tefillin with a ְבּ ָר ָכהand the preferred earliest time for ְק ִריאַת ְשׁ ַמע. – ָהנֵץ ַה ַח ָמהSunrise – When the sun begins to be seen above the 5th hour Midday ↓ַחצוֹת horizon. ָהנֵץ ַה ַח ָמהis up to 2 minutes before sunrise printed in the newspapers because the newspapers measure sunrise by when the middle of the sun is seen above the horizon. 7th hour 8th hour ( נֵץas it is commonly called) is the ילה ָ ְל ַכ ְתּ ִחbeginning of day and the preferred earliest time for ְשׁמֹ ֶנה ֶע ְשׂ ֵרהof Shacharis. 9th hour יקים ִ ַת ִ " – ְכּ ַהוLike those who cherish Mitzvos". יקין ִ ( ְכּ ַו ִתas it is generally pronounced) is a term referring 10th hour to Davening early and coordinating that ְשׁמֹ ֶנה ֶע ְשׂ ֵרהof Shacharis is said exactly at – ָהנֵץ ַה ַח ָמהSunrise. This is the most preferred time to Daven Shacharis. – ַחצוֹת יוֹםMidday – The halfway point between נֵץ/Sunrise and יעה ָ שׁ ִק/Sunset. ְ ( ַחצוֹתas it is commonly called) is not necessarily noon. ַחצוֹתis the time on ִתּ ְשׁ ָעה ְבּ אָבthat one is permitted to sit on a chair. It is also the starting time for the prohibition of some ְמ ָלאכוֹתon Erev Pesach. 6th hour 11th hour Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑כּוֹכ ִבים ָ ֵצאת ַה Stars out 12th hour 60 ידיעות כלליות יעה ָ – ְשׁ ִקSunset – When the sun is no longer seen (at all) above the horizon. This is up to 2 minutes after sunset that is printed in the newspaper, because they measure sunset by when the middle of the sun sets under the horizon. יעה ָ ְשׁ ִקis when the possibility of night begins. כּוֹכ ִבים ָ – ֵצאת ַהThe stars come out – Absolute night. ( ֵצאתas it is commonly called) is when it becomes definitely night (it is no longer possibly night). Since large stars are seen very early and small stars are not seen until very late, there are different opinions to how to calculate צאת. ֵ In addition, some hold that ֵצאתis earlier in the winter than it is in the summer. Most calendars calculate כּוֹכ ִבים ָ ֵצאת ַהat approximately 45-50 minutes after sunset. ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn ↑נֵץ ַה ַח ָמה Sunrise m שׁ ַי ִכּיר ֶ ִמ 1st hour 2nd hour 3rd hour יטת ַר ֵבּינוּ ַתּם ַ כּוֹכ ִבים ְל ִפי ִשׁ ָ – ֵצאת ַהAccording to the opinion of the Rabainu Tam, ֵצאתonly begins 72 minutes after sunset. Many ְמ ַד ְק ְד ִקיםwill not do אכה ָ ְמ ָלon Motzai Shabbos until after ֵצאתof the ַר ֵבּינוּ ַתּם. 4th hour 5th hour – ֵבּין ַה ְשׁ ָמשׁוֹתTwilight – The time between יעה ָ ְשׁ ִק/sunset and ָ צאת ַה/absolute ֵ night. This time period is an כּוֹכ ִבים uncertain time, which is possibly day and possibly night. Consequently, during ֵבּין ַה ְשׁ ָמשׁוֹתall of the night and day prohibitions apply ִמ ָס ֵפק. In addition, the night Mitzvos cannot be fulfilled until it is definite night. Midday ↓ַחצוֹת 7th hour For example, the prohibitions of ַשׁ ָבּתapply during both the ֵבּין ַה ְשׁ ָמשׁוֹתbefore Shabbos (Friday) and the ֵבּין ַה ְשׁ ָמשׁוֹתafter Shabbos. The Mitzvah of eating Matzah on Pesach night can only be fulfilled after כּוֹכ ִבים ָ ( ֵצאת ַהwhen it is definitely night). 8th hour 9th hour 10th hour – ְז ַמן ַה ְד ָל ַקת נֵרוֹתCandle lighting time– This is 18 - 20 minutes before sunset on Friday afternoon. (In Yerushalayim it is 40 minutes before sunset). To fulfill the Mitzvah of – תּוֹ ֶס ֶפת ַשׁ ָבּתadding to Shabbos, one must accept ַשׁ ָבּתearlier than sunset. The preferred time to light Shabbos candles and to accept ַשׁ ָבּתis at "Candle lighting time". Note: After sunset, lighting candles it is forbidden. – ַחצוֹת ַליְ ָלהMidnight – The midpoint of the night (not necessarily 12am). Preferably, Maariv should be said before ַחצוֹת. The Afikomon on Pesach night should be eaten before ַחצוֹת. 6th hour 11th hour Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑ֵצאת ַהכּוֹ ָכ ִבים Stars out 12th hour 4 ידיעות כלליות 61 – זְ ַמנֵי ַהיוֹםTime Periods Of The Day – Part I Review עֲלוֹת ַה ַשׁ ַחרor – ֲעמוּד ַה ַשׁ ַחרDaybreak – When it begins to become light. עֲלוֹת ַה ַשׁ ַחרis 72 minutes before sunrise. – ִמ ֶשׁ ַי ִכּיר ֵבּ ין ְתּ ֵכ ֶלת ְל ָל ָבןWhen there is enough light to discern ִ ִצ. between the T'chailes and white strings of יצת This time is approximately 45 minutes before sunrise. – ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹWhen there is enough light to recognize a casual acquaintance from a distance of 4 ( אַמוֹת6-8ft.). ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn ↑נֵץ ַה ַח ָמה Sunrise This time is also approximately 45 minutes before sunrise. יקים ִ ַת ִ יקין – ְכּ ַהו ִ ( ְכּ ַו ִתas it is generally pronounced) is a term 3rd hour referring to Davening early and coordinating that ְשׁמֹ ֶנה ֶע ְשׂ ֵרהof Shacharis is said exactly at – ֶהנֵץ ַה ַח ָמהSunrise. 4th hour ַחצוֹת יוֹם- Midday - The halfway point between Sunrise and 5th hour Sunset. horizon. 1st hour 2nd hour – ָהנֵץ ַה ַח ָמהSunrise – When the sun is seen above the horizon. יעה ָ ְשׁ ִק- Sunset - When the sun is no longer seen above the m שׁ ַי ִכּיר ֶ ִמ Midday ↓ַחצוֹת יעה ָ ְשׁ ִקis when the possibility of night begins. 6th hour 7th hour כּוֹכ ִבים ָ – ֵצאת ַהThe stars come out. At כּוֹכ ִבים ָ ֵצאת ַהit is definitely night. Most calendars calculate כּוֹכ ִבים ָ ֵצאת ַהat approximately 45-50 minutes after sunset. 8th hour 9th hour יטת ַר ֵבּינוּ ַתּם ַ כּוֹכ ִבים ְל ִפי ִשׁ ָ – ֵצאת ַהAccording to the opinion of the Rabainu Tam, ֵצאתonly begins 72 minutes after sunset. 10th hour – ֵבּין ַה ְשׁ ָמשׁוֹתTwilight – The time between sunset and stars out. 11th hour This time period is an uncertain time, which is possibly day and possibly night. – ְז ַמן ַה ְד ָל ַקת נֵרוֹתCandle lighting time – This is 18 - 20 minutes before sunset on Friday afternoon. (In Yerushalaim it is 40 minutes before sunset). – ַחצוֹת ַליְ ָלהMidnight – The midpoint of the night. Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑כּוֹכ ִבים ָ ֵצאת ַה Stars out 12th hour 62 ידיעות כלליות – זְ ַמנֵי ַהיוֹםTime Periods Of The Day – Part II – ָשׁעוֹת זְ ַמנִ יוֹתSeasonal hours – A "Seasonal hour" is a period of time that is equal to 1/12th of the day. "Seasonal hours" are used to calculate many of the daily Zemanim because it enables fractions of the day to be translated into hours. For example: Half a day can be referred to as 6 seasonal hours, rd 1/3 of the day can be referred to as 4 seasonal hours and 1/4th of the day can be referred to as 3 seasonal hours. ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn ↑נֵץ ַה ַח ָמה Sunrise Since the length of the day varies between winter and summer, the length of "Seasonal hour" will also vary. For example: A "Seasonal hour" is 70 minutes on a summer day that is 14 hours long. A "Seasonal hour" is 50 minutes on a winter day that is only 10 hours long. 3rd Seasonal hour 4th Seasonal hour 5th Seasonal hour דוֹלה ָ – ִמנְ ָחה ְגThe large Mincha – Half of a "Seasonal hour" after Midday. This time period is called דוֹלה ָ ְ ִמנְ ָחה גbecause it is the beginning of the larger part of the afternoon. Midday ↓ֲחצוֹת ↑דוֹלה ָ ִמ ְנ ָחה ְג – ִמנְ ָחה ְק ַטנָהThe small Mincha– 2½ seasonal hours before the end of This time period is called ִמנְ ָחה ְק ַטנָהbecause it is the beginning of the smaller part of the afternoon. – ְפּ ַלג ַה ִמ ְנ ָחהHalf of Mincha ()ק ַטנָה ְ – 1¼ seasonal hours before the end of the day. This time period is called ְפּ ַלג ַה ִמנְ ָחהbecause it is half the time of ִמנְ ָחה ְק ַטנָהi.e. half of 2½ hours before the end of the day is equal to 1¼ hour before the end of the day. ְפּ ַלג ַה ִמנְ ָחהis the earliest time that one may Daven Maariv or light Shabbos (or Chanukah) candles. – ֵתּ ַשׁע ָשׁעוֹת9 hours – From ֵתּ ַשׁע ָשׁעוֹתand on it is preferred not to eat a meal on Erev Shabbos or Erev Yom Tov. On Erev Pesach it is forbidden to eat a meal from ֵתּ ַשׁע ָשׁעוֹתand on. 6th Seasonal hour 7th Seasonal hour 8th Seasonal hour the day (or 3½ Seasonal hours after Midday). ִמנְ ָחה ְק ַטנָהis the preferred time to Daven Mincha. 1st Seasonal hour 2nd Seasonal hour Hence the Zemanim that are dependent on "Seasonal hours" will fluctuate with the seasons. דוֹלה ָ ְ ִמנְ ָחה גis the earliest time that the Tefillah of Mincha may be said. m שׁ ַי ִכּיר ֶ ִמ ↓ֵתּ ַשׁע ָשׁעוֹת ↑ִמ ְנ ָחה ְק ַטנָה ↓חה ָ ַה ִמ ְנ ְפּ ַלג Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑כּוֹכ ִבים ָ ֵצאת ַה Stars out 9th Seasonal hour 10th Seasonal hour 11th Seasonal hour 12th Seasonal hour ידיעות כלליות 63 – זְ ַמנֵי ַהיוֹםTime Periods Of The Day – Part III – ְז ַמן ְק ִריאַת ְשׁ ַמעThe time for saying Shema – The latest that one may fulfill the Mitzvah of saying ְק ִריאַת ְשׁ ַמעin the morning is זְ ַמן ְק ִריאַת ְשׁ ַמעwhich is one fourth of the day (or 3 seasonal hours into the day). ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn Since there are other Mitzvos involved when saying ( ְק ִריאַת ְשׁ ַמעe.g. remembering )יְ ִציאַת ִמ ְצ ָריִ ם, if one missed saying ְק ִריאַת ְשׁ ַמעin its proper time, he is still obligated to say ( ְק ִריאַת ְשׁ ַמעany time during the day), but will no longer fulfill the Mitzvah of ְק ִריאַת ְשׁ ַמע. ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמע- The ְבּ ָרכוֹתfrom ָבּ ְרכוּuntil ְשׁ ַמעand from after ְשׁ ַמעuntil ִשׁמֹ ָנה ֶע ְשׂ ֵרה. If someone negligently missed saying ְשׁ ַמעby ְז ַמן ְק ִריאַת ְשׁ ַמעhe may only say the ְבּ ָרכוֹתof ְק ִריאַת ְשׁ ַמעuntil ילה ָ [ ְז ַמן ְתּ ִפsee below]. If a person accidentally missed saying ְשׁ ַמעby ְז ַמן ְק ִריאַת ְשׁ ַמעand ילה ָ ז ַמן ְתּ ִפ,ְ he may say ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמע until ַחצוֹת/midday. The preferred earliest that one may say ְשׁ ַמעis ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹ, which is at about 45 minutes before sunrise. ילה ָ – זְ ַמן ְתּ ִפThe time for Tefillah – The latest proper time to fulfill ↑נֵץ ַה ַח ָמה Sunrise After ֲחצוֹת-midday it is no longer permitted to Daven ילת ַשׁ ֲח ִרית ַ ְתּ ִפ. Since ְז ַמן ְק ִריאַת ְשׁ ַמעand ילה ָ ְז ַמן ְתּ ִפare fractions of the day (1/4 and 1/3 of the day, respectively), the time they occur during the day will vary depending on the length of the day, how early or late the day starts, and if daylight savings time is in effect. 1st hour (Seasonal ) ָשׁ ָעה 2nd hour (Seasonal ) ָשׁ ָעה ְז ַמן ְק ִריאַת ↓ְשׁ ַמע ↓ילה ָ ְז ַמן ְתּ ִפ 3rd hour (Seasonal ) ָשׁ ָעה 4th hour (Seasonal ) ָשׁ ָעה 5th hour (Seasonal ) ָשׁ ָעה Midday ↓ֲחצוֹת ↑דוֹלה ָ ִמנְ ָחה ְג the Mitzvah of Davening ( ַשׁ ֲח ִריתi.e. to finish ) ְשׁמֹ ָנה ֶע ְשׂ ֵרי is ילה ָ זְ ַמן ְתּ ִפ, which is one third of the day (or 4 seasonal hours into the day). If one has not Davened Shacharis by יל ה ָ ְז ַמן ְתּ ִפ, he must still Daven until ֲחצוֹת/midday, but will no longer fulfill the Mitzvah of Davening in its proper time. m שׁ ַי ִכּיר ֶ ִמ 6th hour (Seasonal ) ָשׁ ָעה 7th hour (Seasonal ) ָשׁ ָעה 8th hour (Seasonal ) ָשׁ ָעה ↓ֵתּ ַשׁע ָשׁעוֹת ↑ִמנְ ָחה ְק ַטנָה ↓ְפּ ַלג ַה ִמנְ ָחה Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑כּוֹכ ִבים ָ ֵצאת ַה Stars out 9th hour (Seasonal ) ָשׁ ָעה 10th hour (Seasonal ) ָשׁ ָעה 11th hour (Seasonal ) ָשׁ ָעה 12th hour (Seasonal ) ָשׁ ָעה ידיעות כלליות 64 ַמ ְחלֹ ֶקת ַה ְג ָר"א וּ ָמ"אַ- There is a basic Machlokes to how to calculate the length of a "day" (daylight). This Machlokes will consequently affect ְז ַמן ְק ִריאַת ְשׁ ַמעand ילה ָ ְז ַמן ְתּ ִפand other Zemanim. יטת ַה ָמ ֵגן אַ ְב ָר ָהם ַ – ִשׁThe ָמ ֵגן אַ ְב ָר ָהםcalculates the "day" as the time between ( ֲעלוֹתdaybreak) and ֵצאת ַה כּוֹ ָכ ִבים (stars out), and a ָשׁ ָעה ְז ַמנִ יתis 1/12th of this time. יטת ַה ְג ָר"א ַ – ִשׁThe Vilna Gaon (GR"A) calculates the "day" ָ ( ְשׁ ִקsunset), as the time between ( נֵץsunrise) and יעה th and a ָשׁ ָעה ְז ַמנִ יתis 1/12 of this time. Since the Vilna Gaon (GR"A) starts calculating the day 72 minutes later than the Mogen Avrohom, the ְז ַמן ְק ִריאַת ְשׁ ַמעof the Vilna Gaon will always be 36 minutes later than the ְז ַמן ְק ִריאַת ְשׁ ַמעof the Mogen Avrohom. For example: If ְז ַמן ְק ִריאַת ְשׁ ַמעaccording to the Mogen Avrohom is at 9:00 am, ְז ַמן ְק ִריאַת ְשׁ ַמע according to the Vilna Gaon will be at 9:36 am – ְל ַמ ֲע ֶשׂהMost Shuls follow the lenient opinion and say ְק ִריאַת ְשׁ ַמעuntil the ְז ַמןof the Vilna Gaon In New York, ְז ַמן ְק ִריאַת ְשׁ ַמעvaries from about 8:45am to about 9:45am according to the Vilna Gaon (and 36 min. earlier according to the Mogen Avrohom). ימן ָ – ִסThe following formula was created by the Vilna Gaon to approximate ( ְז ַמן ְק ִריאַת ְשׁ ַמעwithin 4 minutes). Add 12 hours to the time of sunrise (standard time) and then divide by 2. For example: Mogen Avrohom "day" starts at ַעלוֹת ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak 1st Seasonal hour ↕ Dawn 2nd Seasonal hour ↑נֵץ ַה ַח ָמה Sunrise 3rd hour "day" starts at ֵנץ 1st Seasonal hour 2nd Seasonal hour ְז ַמן ְק ִריאַת ↓ ְשׁ ַמע 3rd hour ְז ַמן ְק ִריאַת ↓ְשׁ ַמע 4th hour ילה ָ ↓ ְז ַמן ְתּ ִפ 4th ↓ילה ָ ְז ַמן ְתּ ִפ 5th Seasonal hour 6th Seasonal hour 5th Seasonal hour Midday ↓ֲחצוֹת 6th Seasonal hour 7th Seasonal hour 7th Seasonal hour 8th Seasonal hour 8th Seasonal hour 9th Seasonal hour 9th Seasonal hour If sunrise is at 6:30 a.m., Add 12 hours, = 18 hours and 30 minutes, Divide by 2, = 9 hours and 15 minutes (9:15 a.m.). 10th Seasonal hour If sunrise is at 5.40 a.m., Add 12 hours = 17 hours and 40 minutes, Divide by 2 = 8 hours and 50 minutes (8:50 a.m.). 11th Seasonal hour If sunrise is at 5:20 a.m. Daylight Savings Time, Subtract 1 hour for Standard time = 4:20 a.m., Add 12 hours = 16 hours and 20 minutes, Divide by 2 = 8 hours and 10 minutes (8:10 a.m.), Add 1 hour for Daylight Savings Time = 9:10 a.m. GR"A 12th Seasonal hour 10th Seasonal hour 11th Seasonal hour Sunset ↓יעה ָ ְשׁ ִק ↕ Dusk ↑כּוֹכ ִבים ָ ֵצאת ַה Stars out 12th Seasonal hour ידיעות כלליות 65 – זְ ַמנֵי ַהיוֹםTime Periods Of The Day – Review עֲלוֹת ַה ַשׁ ַחרor – ֲעמוּד ַה ַשׁ ַחרDaybreak – When it begins to become light, i.e. 72 minutes before sunrise. – ) ִמ ֶשׁ ַי ִכּיר( ִמ ֶשׁ ַי ִכּיר ֵבּין ְתּ ֵכ ֶלת ְל ָל ָבןWhen its light enough to discern between the T'chailes and white of יצת ִ ִצ, i.e. approximately 45 min. before sunrise. ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹ ַעלוֹת ַה ַשׁ ַחר ↓ Daybreak Dawn ( –) ִמ ֶשׁ ַי ִכּירWhen its light enough to recognize a casual acquaintance from 4 ( אַמוֹת6-8ft.), approximately 45 min. before sunrise. – ָהנֵץ ַה ַח ָמהSunrise – When the sun is seen above the horizon. ↑נֵץ ַה ַח ָמה Sunrise ילה ָ – זְ ַמן ְתּ ִפTime for Tefillah – ⅓ of the day (4 seasonal hours into the day). ַחצוֹת יוֹם- Midday - The halfway point between Sunrise and Sunset. – ִמנְ ָחה ְק ַטנָהSmall Mincha– 2½ seasonal hours before the end of the day. – ְפּ ַלג ַה ִמ ְנ ָחהHalf of – ִמנְ ָחה1¼ seasonal hours before the end of the day. 3rd Seasonal hour ↓ילה ָ ְז ַמן ְתּ ִפ 4th Seasonal hour 5th Seasonal hour Midday ↓ֲחצוֹת 6th Seasonal hour ↑דוֹלה ָ ִמנְ ָחה ְג 7th Seasonal hour 8th Seasonal hour – זְ ַמן ַה ְד ָל ַקת נֵרוֹתCandle lighting time – 18 or 20 minutes before sunset on ֶע ֶרב ַשׁ ָבּתor ֶע ֶרב יוֹם טוֹב. In Yerushalaim it is 40 minutes before sunset. יעה ָ ְשׁ ִק- Sunset - When the sun is no longer seen above the horizon. This is when the possibility of night begins. – ֵבּין ַה ְשׁ ָמשׁוֹתTwilight – The time between sunset and stars out. This uncertain time period is possibly day and possibly night. כּוֹכ ִבים ָ – ֵצאת ַהThe stars come out - Definitely night. Most calendars calculate כּוֹכ ִבים ָ ֵצאת ַהat approximately 45-50 minutes after sunset. יטת ַר ֵבּינוּ ַתּם ַ כּוֹכ ִב ים ְל ִפי ִשׁ ָ – ֵצאת ַהAccording to Rabainu Tam כּוֹכ ִבים ָ ֵצאת ַהbegins 72 minutes after sunset. – ַחצוֹת ַל ְי ָלהMid-night – The midpoint of the night. – ָשׁעוֹת זְ ַמנִ יוֹתSeasonal hours – A time period equal to 1/12th of the day. 1st Seasonal hour ְז ַמן ְק ִריאַת ↓ְשׁ ַמע דוֹלה ָ – ִמנְ ָחה ְגLarge Mincha – Half a "Seasonal hour" after Midday. – ֵתּ ַשׁע ָשׁעוֹת9 seasonal hours into the day. ִמ ֶשׁ ַי ִכּיר 2nd Seasonal hour יקים ִ ַת ִ ( ְכּ ַהוor יקין ִ – ) ְכּ ַו ִתCoordinating ְשׁמֹ ֶנה ֶע ְשׂ ֵרהof ַשׁ ֲח ִריתwith sunrise. – זְ ַמן ְק ִריאַת ְשׁ ַמעTime for saying Shema – ¼ of the day (3 seasonal hours). m ↓ֵתּ ַשׁע ָשׁעוֹת 9th Seasonal hour ↑ִמנְ ָחה ְק ַטנָה 10th Seasonal hour ↓ְפּ ַלג ַה ִמנְ ָחה Sunset ↓יעה ָ ְשׁ ִק ֵבּין ַה ְשׁ ָמשׁוֹת ↕ Dusk (Twilight) ↑Stars out כּוֹכ ִבים ָ ֵצאת ַה 11th Seasonal hour 12th Seasonal hour 66 ידיעות כלליות ִה ְלכוֹת ְז ַמנֵי ַהיוֹם From עֲלוֹת ַה ַשׁ ַחרand on it is technically day and it is the time that all the minor fasts begin. ילה ָ ְל ַכ ְתּ ִחday Mitzvos are only done after נֵץbut יע ַבד ָ ְבּ ִדor in case of extenuating need one may do Mitzvos (e.g. Daven ) ַשׁ ֲח ִריתfrom עֲלוֹת ַה ַשׁ ַחרand on. ַכּיר ִ ִמ ֶשׁיis the preferred earliest time to put on יצת ִ ִצor ילין ִ ְתּ ִפwith a ְבּ ָר ָכהand for saying שׁ ַמע. ְ )נֵץ( ֶהנֵץ ַה ַח ָמהis the ילה ָ ְל ַכ ְתּ ִחbeginning of day and the preferred earliest time for ְשׁמֹנֶה ֶע ְשׂ ֵרהof ַשׁ ֲח ִרית. יקין ִ ַת ִ ְכּוis the most preferred time to Daven ַשׁ ֲח ִריתi.e. coordinating ְשׁמֹ ֶנה ֶע ְשׂ ֵרהwith sunrise. ַחצוֹת יוֹםis the time on ִתּ ְשׁ ָעה ְבּאָבthat one is permitted to sit on a chair. It is also the starting time for the prohibition of some ְמ ָלאכוֹתon Erev Pesach, and יע ַבד ָ ְבּ ִדthe latest one may Daven ַשׁ ֲח ִרית. תּוֹס ֶפת ַשׁ ָבּת ֶ is the Mitzvah to add to ַשׁ ָבּתby accepting ַשׁ ָבּתearlier than sunset. The preferred time to (light Shabbos candles and) to accept ַשׁ ָבּתis at "Candle lighting time". Note: After sunset, lighting candles it is forbidden. ילה ָ – ַחצוֹת ַלPreferably, Maariv should be said before חצוֹת. ַ Afikomon should also be eaten before חצוֹת. ַ דוֹלה ָ ִמ ְנ ָחה ְגis the earliest time that the Tefillah of ִמנְ ָחהmay be said. ִמ ְנ ָחה ְק ַטנָהis the preferred time to Daven Mincha. ְפּ ַלג ַה ִמנְ ָחהis the earliest time that one may Daven ַמ ֲע ִריבor light Shabbos candles. – ֵתּ ַשׁע ָשׁ עוֹתFrom ֵתּ ַשׁע ָשׁ עוֹתand on it is preferred not to eat a meal on ֶע ֶרב ַשׁ ָבּתor ֶע ֶרב יוֹ ם טוֹ ב. On Erev Pesach it is forbidden to eat a meal from ֵתּ ַשׁע ָשׁעוֹתand on. – ְז ַמן ְק ִריאַת ְשׁ ַמעThe latest that one may fulfill the Mitzvah of saying ְק ִריאַת ְשׁ ַמעin the morning is ¼( ְז ַמן ְק ִריאַת ְשׁ ַמעof the day or 3 seasonal hours into the day). If one missed saying ְשׁ ַמעby ְז ַמן ְק ִריאַת ְשׁ ַמע, he must still say ( ְשׁ ַמעany time during the day), but will no longer fulfill the Mitzvah of ְק ִריאַת ְשׁ ַמע. ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמעare the ְבּ ָרכוֹתfrom ָבּ ְרכוּuntil ְשׁ ַמעand from after ְשׁ ַמעuntil ִשׁמֹ ָנה ֶע ְשׂ ֵרה. Someone who negligently missed ְז ַמן ְק ִריאַת ְשׁ ַמעmay say these ְבּ ָרכוֹתonly until ילה ָ ז ַמן ְתּ ִפ.ְ Someone who accidentally missed ילה ָ וּת ִפ ְ ְז ַמ ֵני ְק ִריאַת ְשׁ ַמעmay say these ְבּ ָרכוֹתuntil ַחצוֹת. ילה ָ זְ ַמן ְתּ ִפ- The latest proper time to Daven ( ַשׁ ֲח ִריתi.e. to finish ) ְשׁמֹ ָנה ֶע ְשׂ ֵריis ילה ָ ְז ַמן ְתּ ִפ, (⅓ of the day or 4 seasonal hours into the day). If one has not Davened Shacharis by ילה ָ ז ַמן ְתּ ִפ,ְ he must still Daven until ֲחצוֹת/midday, but he will no longer fulfill the Mitzvah of Davening in its proper time. After ֲחצוֹת-midday it is no longer permitted to Daven ילת ַשׁ ֲח ִרית ַ ְתּ ִפ. There is a basic Machlokes to how to calculate the length of a "day" (and ילה ָ ) ְז ַמ ֵני ְק ִריאַת ְשׁ ַמע וּ ְת ִפ. The ָמ ֵגן אַ ְב ָר ָהםcalculates the "day" as the time between ( ֲעלוֹתdaybreak) and ( ֵצאתstars out). The Vilna Gaon ( ) ַה ְג ָר"אcalculates the time between ( נֵץsunrise) and יעה ָ ( ְשׁ ִקsunset). The more lenient and generally accepted ְז ַמן ְק ִריאַת ְשׁ ַמעof the Vilna Gaon is always 36 minutes later than the ְז ַמן ְק ִריאַת ְשׁ ַמעof the ָמ ֵגן אַ ְב ָר ָהם. ימן ָ – ִסThe Vilna Gaon's formula to approximate ְז ַמן ְק ִריאַת ְשׁ ַמעis: Add 12 hours to the time of sunrise (standard time) and then divide by 2. ידיעות כלליות 67 סוֹדי ִבּישׁוּל ֵ ְי The Fundamentals Of Cooking On Shabbos There are 4 categories of Shabbos prohibitions related to the cooking process. – ִבּישׁוּלCooking - The prohibition of "changing the quality of a substance by means of heat". This prohibition generally applies to items that were not previously cooked. This prohibition is ייתא ָ אוֹר ַ מ ְד. ִ – ְשׁ ִהייָהRetaining - The prohibition to maintain a food from before Shabbos on an open flame. This prohibition applies even if no action is done on Shabbos. This prohibition is ִמ ְד ַר ָבּנָן. ָרה ָ – ַחזReturning - The prohibition to place or return a food to a source of heat. This prohibition applies even if the food is already cooked. This prohibition is ִמ ְד ַר ָבּנָן. – ַה ְט ָמנָהInsulating - The prohibition to insulate a food item. This prohibition may apply even if no action is done on Shabbos and even if it only achieves the retention of the food’s own heat. This prohibition is ִמ ְד ַר ָבּנָן. Part I – – ִבּישׁוּלCooking ָה ִאיסוּר- The prohibition of ִבּישׁוּל-cooking applies to foods and non-foods. For example: It is prohibited to cook food. It is prohibited to melt metal. – ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּלNot the usual form or place of cooking. The prohibition of ִבּישׁוּלapplies if the food is cooked in the normal fashion (on the stove or in the oven) and if it is cooked – ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּלin an unusual way. For example: It is forbidden to cook on top of a pot. It is forbidden to cook on top of a hot radiator or any other strange way of cooking. וֹל ֶדת בּוֹ ֶ יַד ס- Hot enough to cause one to retract his hand from it. סוֹל ֶדת בּוֹ ֶ יַדis the minimum amount of heat necessary for there to be a prohibition of בּישׁוּל. ִ For example: It is permitted to warm (get the chill out of) food by putting it next to a central heat vent if it cannot reach the temperature of סוֹל ֶדת בּוֹ ֶ יַד. ידיעות כלליות 68 סוֹל ֶדת בּוֹ ֶ ִשׁיעוּר יַד- The temperature at which one must be concerned that a source of heat is סוֹל ֶדת בּוֹ ֶ יַדis about 110° F. ¾ ר' משה היינאמאן שליט"אholds that if one can comfortably hold a finger in a liquid for 15 seconds then it surely is not סוֹל ֶדת בּוֹ ֶ יַד. סוֹל ֶדת בּוֹ ֶ – ֶא ְפ ָשׁרוּת ֶשׁל יַדAn uncooked food may not be heated in a place that, ֶ יַד. if forgotten, could reach סוֹל ֶדת בּוֹ For example: One may not warm water on top of a hot radiator even if his intention is to remove the water before it becomes סוֹל ֶדת בּוֹ ֶ יַד. – ִשׁיעוּר ְל ִבּישׁוּלIt is forbidden to cook any amount of food. For example: It is forbidden to cook even just spices (pepper, garlic, etc.) or to cook even just the outside or part of a food. יוּע ִבּישׁוּל ַ ְס ִ ִמ ְק ַצת ו- Any amount of ִבּישׁוּלor acceleration of the ִבּישׁוּלprocess is forbidden unless the food is בוּשׁל ָכּל ָצ ְרכּוֹ ַ מ-completely ְ cooked. For example: It is forbidden to return a not fully cooked food to fire (or Blech) or to move it closer to a flame. A hot not-fully-cooked food may not be insulated, re-insulated, covered, recovered or stirred even if it is off the flame (because any of the above will cause the food to cook or accelerate its cooking). An oven door may not be closed (even if oven is off but still warm) if any of the food inside is not fully cooked. Removing part of a not-fully-cooked food from a heated pot is forbidden because it will cause the rest of the food to cook faster. ¾ Good advice: Have everything fully cooked before שבת. Note: Once the food is בוּשׁל ָכּל ָצ ְרכּוֹ ַ מְ fully cooked there is generally no longer any issue of בּישׁוּל, ִ but there may be issues of related prohibitions, ָרה ָ חז, ַ ה ְט ָמנָה, ַ ַה ְב ָע ָרהor ָסה ָ הג. ַ בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמ- Fully cooked – a food is considered בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמwhen it is cooked enough that most people would eat it (even though it may taste even better after further cooking). For example: A soft boiled egg or a piece of meat cooked rare, are considered בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמ Must know terms: – ִבּישׁוּלCooking. בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמ- Fully cooked. ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל- Not the normal way of cooking. וֹל ֶדת בּוֹ ֶ יַד ס- Hot enough to cause one’s hand to retract. ַה ְט ָמנָה- Insulating. ָרה ָ ַחז- Returning food to a source of heat. – ְשׁ ִהייָהMaintaining a food on a flame from before ַשׁ ָבּת. ידיעות כלליות 69 סוֹדי ִבּישׁוּל ֵ ְי The Fundamentals Of Cooking On Shabbos Part II - ְמקוֹר ַהחוֹם- Levels of cooking ability There are many different sources of heat that can cause cooking. Each of these sources is capable of cooking to a different extent. Level 1 - ְכּ ִלי ִראשׁוֹן- A 1st vessel ַעל ָה ֵאשׁ- On the fire – Heating an item directly on a source of heat ַעל ָה ֵאשׁ (fire, heating coil, etc.). ְכּ ֶנגֶד ָה ֵאשׁ- Opposite the fire – Heating an item by placing it next to ְכּ ֶנ ֶגד ָה ֵאשׁ a source of heat. – ְכּ ִלי ִראשׁוֹן על ָה ֵאשׁA 1st vessel on the fire – Heating an item by placing it into a pot of food that is on the fire. ְכּ ִלי ִראשׁוֹן ַעל ָה ֵאשׁ – ְכּ ִלי ִראשׁוֹןA 1st vessel – Heating an item by placing it into a hot pot of food that has been removed from the fire. ְכּ ִלי ִראשׁוֹן ¾ Any of the above is capable of cooking (at least the outside surface). Therefore it is forbidden to put any raw or not-fully-cooked food on or next to a source of heat or into a heated pot of food even if it was removed from the fire. For example: One may not put spices (pepper, garlic, etc.) into a pot of soup even if it was removed from the fire. Level 2 - ִעירוּי ְכּ ִלי ִראשׁוֹן ְכּ ִלי ִראשׁוֹן ִעירוּי ְכּ ִלי ִראשׁוֹן- Pouring onto a food from a 1st vessel – Heating an item by pouring onto it from a vessel that was heated by the fire. For example: ִעירוּי ְכּ ִלי ִראשׁוֹן Pouring from a pot off the fire onto food. ¾ ִעירוּי ְכּ ִלי ִראשׁוֹןis capable of cooking the outside layer of a food (יפּה ָ ) ְמ ַב ֵשׁל ְכּ ֵדי ְק ִל. Therefore it is forbidden to pour from a ְכּ ִלי ִראשׁוֹןonto any raw food. For example: One may not pour hot water from an urn onto tea, uncooked oatmeal or any other uncooked or not-fully-cooked food. ידיעות כלליות 70 Level 3 - שׁ ִני ֵ ְכּ ִלי – ְכּ ִלי ֵשׁ ִניA 2 vessel – Heating an item by placing it into food ְכּ ִלי ִראשׁוֹן nd that has been transferred from a 1st vessel. For example: Putting a food into a serving bowl that was filled from a pot taken off the fire. ְכּ ִלי ֵש ִני ¾ A ְכּ ִלי ֵשׁנִ יis capable of cooking foods that are הבּישׁוּל ִ ַק ֵלי- tender and easily cooked foods. In addition, putting uncooked foods into a ְכּ ִלי ֵשׁנִ יis ֶמ ְחזֵי – ְכּ ְמ ַב ֵשׁלgives the appearance of cooking. Therefore it is forbidden to put any uncooked foods into a ְכּ ִלי ֵשׁנִ יunless it is definitely not able to become cooked and is not מ ְחזֵי ְכּ ְמ ַב ֵשׁל. ֶ Hence the only foods that may be permitted to be put into a ְכּ ִלי ֵשׁנִ יare pure water, oil, and spices. For example: It is forbidden to put a tomato or raw carrot into a serving bowl of hot soup (that was filled from a – ְכּ ִלי ִראשׁוֹןA 1st vessel), but it is permitted to add pepper, oil or water into a serving bowl of hot soup. Level 4 - ישׁי ִ ְכּ ִלי ְשׁ ִל – ִעירוּי ְכּ ִלי ֵשׁ ִניPouring onto a food from a 2nd vessel. For example: Pouring onto from a serving bowl filled from a pot. ישׁי ִ – ְכּ ִלי ְשׁ ִלA 3rd vessel - Heating an item by placing it into ְכּ ִלי ֵשׁ ִני ִעירוּי ְכּ ִלי ֵשׁ ִני food that was transferred from a 2nd vessel. For example: Into a soup bowl filled from a serving bowl that was ישׁי ִ ְכּ ִלי ְשׁ ִל filled from a pot. ¾ ִעירוּי ְכּ ִלי ֵשׁנִ יand ישׁי ִ ְכּ ִלי ְשׁ ִלare not capable of cooking, with the exception of ַק ֵלי ַה ִבּישׁוּל – ְבּיוֹ ֵתרvery easily cooked foods (e.g., sardines, eggs, raw coffee, oatmeal etc.). Therefore it is permitted to put most foods into a '( ְכּ ִלי גor pour on them from a ְכּ ִלי )שׁנִ י ֵ with the exception of very easily cooked foods. For example: It is permitted to put a raw carrot into a bowl of soup (ישׁי ִ )כּ ִלי ְשׁ ִל ְ that was filled from a serving bowl ()כּ ִלי ֵשׁנִ י ְ that was filled from pot ()כּ ִלי ִראשׁוֹן. ְ It is forbidden to pour from a serving pitcher ()כּ ִלי ֵשׁנִ י ְ that was filled from an urn ()כּ ִלי ִראשׁוֹן ְ onto sardines, eggs, raw coffee, oatmeal and possibly tea () ַק ֵלי ַה ִבּישׁוּל ְבּיוֹ ֶתר. Must know terms: ִבּישׁוּל בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמ ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל סוֹל ֶדת בּוֹ ֶ יַד ָרה ָ ַחז ַה ְט ָמנָה ְשׁ ִהייָה st st nd – ְכּ ִלי ִראשׁוֹןA 1 vessel ִעירוּי ְכּ ִלי ִראשׁוֹן- Pouring onto from a 1 vessel – ְכּ ִלי ֵשׁ ִניA 2 vessel nd rd עירוּי ְכּ ִלי ֵשׁ ִני-Pouring ִ onto from a 2 vessel ישׁי ִ כּ ִלי ְשׁ ִל-A ְ 3 vessel מ ְחזֵי ְכּ ְמ ַב ֵשׁל-The ֶ appearance of cooking ידיעות כלליות 71 סוֹדי ִבּישׁוּל ֵ ְי The Fundamentals Of Cooking On Shabbos Part III – יוֹצ ִאים ִמן ַה ְכּ ַלל ְ – Exceptions To The Rule ָד ָבר גוּשׁ- A solid food - Some hold that a ד ָבר גוּשׁ/solid ָ food retains its level of ְכּ ִלי ִראשׁוֹןeven if it has been transferred to another vessel. This is because a solid food does not touch the walls of the vessel it is placed into and therefore does not dissipate its heat as fast. ¾ The רוּרה ָ ִמ ְשׁנֶה ְבּsays that one should be ַמ ְח ִמירthat a ָד ָבר גוּשׁ always remains a כּ ִלי ִראשׁוֹן, ְ even when transferred to other vessels (unless there are other reasons to be יקל ֵ ) ֵמ. ְכּ ִלי ִראשׁוֹן ָד ָבר גוּשׁ יֶשׁ אוֹ ְמ ִרים ְכּ ִלי ִראשׁוֹן " ִג ְד ֵרי "גוּשׁ- A food is only to be considered "solid" if it is too thick to pour and/or does not spread on a flat surface. For example: Rice, peas are to be considered ד ָבר גוּשׁ. ָ ¾ A ָד ָבר גוּשׁin a small amount of liquid is still to be considered a ד ָבר גוּשׁ. ָ A ָד ָבר גוּשׁimmersed in a liquid attains the status of the liquid, even if it was later removed from the liquid. For example: A watery Chulent in a serving bowl is considered a ְכּ ִלי ֵשׁנִ יeven though there are some potatoes in the Chulent. ְכּ ִלי ִראשׁוֹן – ַמ ֶצ ֶקתA ladle – It is questionable whether a ladle used to take food from a pot retains the status of ( ְכּ ִלי ִראשׁוֹןlike the pot) or becomes a ְכּ ִלי ֵשׁנִ י. \ְכּ ִלי ִראשׁוֹן ?ְכּ ִלי ֵשׁ ִני Therefore, when a bowl is filled with a ladle, it is questionable if the bowl is a ְכּ ִלי ֵשׁנִ יor a ישׁי ִ כּ ִלי ְשׁ ִל. ְ ¾ We are ַמ ְח ִמירto consider the ladle a ( ְכּ ִלי ִראשׁוֹןlike the pot) unless there are other reasons to be lenient. For example: ?ישׁי ִ ְכּ ִלי ֵשׁ ִני\ ְכּ ִלי ְשׁ ִל A ladle full of soup taken from a pot ( ) ְכּ ִלי ִראשׁוֹןis considered a ְכּ ִלי ִראשׁוֹן, and the bowl that the soup is emptied into is considered a ְכּ ִלי ֵשׁנִ י ¾ If the ladle is held in the pot until it gets as hot as the pot, the ladle unquestionably becomes a ְכּ ִלי ִראשׁוֹן. Must know terms: ִבּישׁוּל ְכּ ִלי ֵשׁ ִני ִעירוּי ְכּ ִלי ֵשׁ ִני בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמ ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל סוֹל ֶדת בּוֹ ֶ יַד ִעירוּי ְכּ ִלי ִראשׁוֹן ְכּ ִלי ִראשׁוֹן ישׁי ִ ְכּ ִלי ְשׁ ִל מ ְחזֵי ְכּ ְמ ַב ֵשׁל-The ֶ appearance of cooking ָד ָבר גוּשׁ- A solid food ידיעות כלליות 72 סוֹדי ִבּישׁוּל ֵ – ְיThe Fundamentals Of Cooking On Shabbos Part IV - ִבּישׁוּל אַ ַחר ִבּישׁוּל Generally, the prohibition of ִבּישׁוּלdoes not apply to previously cooked foods. Nevertheless, reheating a cooked food may, under some circumstances, give the impression of cooking - מ ְחזֵי ְכּ ְמ ַב ֵשׁל. ֶ In addition, some hold that previously cooked liquids lose their “cooked” status once they have cooled. ¾ Therefore, one may re-heat a fully cooked food only in according to the following guidelines: ָבש ֵ – ָד ָבר יA dry food - A cold dry food that has been fully cooked may be re-heated in any way that does not give the impression of cooking - מ ְחזֵי ְכּ ְמ ַב ֵשׁל. ֶ Therefore, since cooking is generally done on the fire or in a pot on the fire; One may reheat a cooked solid food by putting it into a ְכּ ִלי ִראשׁוֹןthat is not on the fire, or by putting it on top of a pot even if the pot is on the fire, or by putting it any other place that cooking is normally not done. For example: Cold rice, lokshen, kreplach, may be placed in a hot pot that's not on the fire. Cold cooked chicken or potatoes may be mixed into chulent off the fire. Kugel may be placed on a radiator or oven vent (because it is not a usual place of cooking). Kugel may not be put on a hot part of a blech (because on the blech is a normal place to cook). A cooked piece of meat may not be put in a pot on the fire. ¾ Even though putting a cooked food directly on the fire or in a pot on the fire does not violate the prohibition of בּישׁוּל, ִ nevertheless, since it is ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁל- it gives the impression of cooking, it is prohibited because of the ָרה ָ ִאיסוּר ַחז. – ָד ָבר ַלחA liquid – There are 2 levels of preheated liquids, each with its own Halacha. Level 1 – A Hot Precooked Liquid A cooked liquid that is still hot (סוֹל ֶדת בּוֹ ֶ )יַד, may be re-heated in the same manor as a precooked solid (as stated above - in a ְכּ ִלי ִראשׁוֹןoff the fire, on top of a pot even on the fire or in any place that cooking is not normally done). For example: Previously cooked soup that is still hot, may be put on top of an urn or on top of a pot that is on the fire. Hot soup in a soup bowl may be poured back into a soup pot that is not on the fire. ידיעות כלליות 73 Hot water from an urn or kettle may be poured onto hot tea essence cooked before Shabbos. אַשׁ ְכּנַז ְ ִמ ְנ ַהג- The Ashkenaz Minhag is to permit reheating “Still Warm” precooked liquids even though they have cooled somewhat. Therefore cooked liquids that have not cooled completely may be reheated in a ְכּ ִלי ִראשׁוֹןoff the fire, on top of a pot even on the fire or in any place that cooking is not normally done. For example: One may place a warm pot of soup on top of a pot that's on the fire. One may add hot water from a ְכּ ִלי ִראשׁוֹןto warm (not cold) tea or soup. Level 2 – A Cold Precooked Liquid A cooked or pasteurized liquid that is now cold loses it status as cooked and may not be re-heated. For example: Cold previously cooked water may not be put in or on top of an urn or pot that is or was on the fire. Hot water from a kettle or urn may not be poured onto Cold precooked tea essence. Cold pasteurized milk may not be heated on a hot radiator or oven vent. אַשׁ ְכּנַז ְ ִמ ְנ ַהג- The Ashkenaz Minhag is to permit putting a cold precooked liquid into a ְכּ ִלי ֵשׁנִ י For example: One may add cold tea essence, cold pasteurized lemon juice or cold soup into hot water in a ְכּ ִלי ֵשׁנִ י. One may add cold pasteurized milk into hot coffee that is in a cup. ¾ Some families use a “Kedara Blech” (a shallow pot filled with water put on the fire before Shabbos) to permit heating cold precooked solids on top of this “Kedara Blech” on Shabbos. This device works by eliminating the issue of ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁלsince heating on top of the “Kedara (pot) Blech” is equivalent to heating on top of a pot not a normal way of cooking. Note: Care must be taken that only fully precooked solids or still warm fully cooked liquids may be placed on a “Kedara Blech”. Any raw or not fully cooked food and any not fully cooked liquid or any cold liquid (even precooked) may not be placed on the “Kedara Blech”. Must know terms: ִבּישׁוּל ְכּ ִלי ֵשׁ ִני ִעירוּי ְכּ ִלי ֵשׁ ִני בוּשׁל ָכּל ָצ ְרכּוֹ ָ ְמ ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל סוֹל ֶדת בּוֹ ֶ ַיד ִעירוּי ְכּ ִלי ִראשׁוֹן ְכּ ִלי ִראשׁוֹן ישׁי ִ ְכּ ִלי ְשׁ ִל ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁל ָד ָבר גוּשׁ ָד ָבר ַלח ָבש ֵ ָד ָבר י ידיעות כלליות 74 ֶדר נִ ְצ ַטנֵן ֶ – גA liquid is no longer considered “still warm” if one would not drink this liquid as a hot drink. For example: Hot water from an urn may be added to cooled tea as long as the tea is warm enough to be drunk (and was not made with cold essence). Hot soup from a bowl that is still warm enough to be eaten may be poured back into the soup pot that is off the fire. ָחזַר וְנִ ְת ַח ֵמם- A cooked liquid that cooled and was then warmed on Shabbos (even in a permissible way), is not considered still warm, being that at one point it cooled and lost its original בּישׁוּל. ִ Hence, even if a cooled liquid was mixed into a ְכּ ִלי ֵשׁנִ יand is now warm it may not be added to a כּ ִלי ִראשׁוֹן. ְ For example: One may not add water from a ְכּ ִלי ִראשׁוֹןinto tea made with cold “essence”. ָבש ֵ ֶדר ַלח ְוי ֶ – גAn item is considered a “liquid” if it is loose enough that it can be poured. For example: Ketchup is considered a liquid and may not be added to a pot of soup or a pot of Chulent (even though the ketchup is pasteurized). A mayonnaise type consistency is considered a solid. ָבש ֵ – ַלח ְויAn item that has solids and a considerable amount liquids must be treated like a liquid and cannot be reheated if cooled. For example: Cold vegetable soup may not be reheated. Watery Chulent may not be reheated. Solids that have trivial amounts of liquid can be considered a ָבש ֵ ָד ָבר יand may be reheated as dry foods. For example: Drained vegetables may be reheated on top of a pot on the fire. A portion of meat or chicken may be reheated on top of an urn or on top of a hot radiator even though there is a minimal amount of liquid on them. ¾ ָד ָבר גוּשׁvs. ָבש ֵ ָד ָבר י- A hot ָד ָבר גוּשׁwill not lose its status of ( ָד ָבר גוּשׁand remain a ְכּ ִלי )ראשׁוֹן ִ even though there is some liquid, because a ָד ָבר גוּשׁdoes not dissipate its heat unless it is immersed in a liquid. Nevertheless a cold cooked ָבש ֵ ָד ָבר יthat also contains liquid may not be heated because the liquid will be cooked (even if the solids won’t). ידיעות כלליות 75 אַפייָה ִ אַחר ַ – ִבּישׁוּלCooking after baking - Even though one may re-cook a cooked food and re-bake a baked food, nevertheless since cooked foods and baked foods are very different in taste, we are ַמ ְח ִמירthat one should not cook a “baked” food or bake a “cooked” food. Therefore any baked foods may not be put into a liquid that is in a ְכּ ִלי ִראשׁוֹןor כּ ִלי ֵשׁנִ י. ְ For example: One may not put Chalah into a pot of soup ()כּ ִלי ִראשׁוֹן, ְ One may not put a cookie into coffee ()כּ ִלי ֵשׁנִ י ְ ְ . One may not put or roasted chicken into a pot of chicken soup ()כּ ִלי ִראשׁוֹן Similarly cooked food may not be dry heated in a place of intense heat. For example: One may not put boiled chicken on the vent of a very hot oven. ¾ Note: “Baking” or “roasting” is only by means of intense heat that can change the flavor of the food and not just dry it. Therefore one may re-heat a portion of cooked chicken or meat by placing it on top of a hot pot or the like, since there is no intense heat and hence no change in flavor. i Deep fried is considered cooked. Therefore one may place deep-fried soup-nuts into soup even in a כּ ִלי ִראשׁוֹן. ְ i Pot roasted is considered cooked. Therefore one may put sliced pot roast into hot Chulent. אַפיָה ַע"יְ ַמ ֶצ ֶקת ִ אַחר ַ – ִבּישׁוּלEven though we are ַמ ְח ִמירto consider a ladle as a כּ ִלי ִראשׁוֹן,ְ and we are ַמ ְח ִמירto forbid אַפיָה ִ אַחר ַ ִבּישׁוּל, nevertheless when a ladle is in conjunction with אַפיָה ִ אַחר ַ ִבּישׁוּלwe will be lenient. Therefore it is permitted to put a baked item into a hot liquid in a bowl that was filled by means of a ladle (because the bowl can be considered a ישׁי ִ ) ְכּ ִלי ְשׁ ִל. For example: One may put Challah into a bowl of soup filled with a ladle. One may put baked croutons into a bowl of soup filled with a ladle. Other foods 8 Water, Oil, Spices 8 3 Into a ְכּ ִלי ֵשׁנִ י11 Raw 2 Into a ְכּ ִלי ֵשׁנִ יor ישׁי ִ ְכּ ִלי ְשׁ ִל 3 Intense heat 6 8 Dry heat Into/onto a ְכּ ִלי ִראשׁוֹןor any place that is not the normal way of cooking 5 3 Still warm2 In a liquid Solid food Into a ְכּ ִלי ִראשׁוֹן or ְכּ ִלי שנִ י 10 8 Dry heat Onto from a ְכּ ִלי ֵשׁנִ י or in a ישׁי ִ ְכּ ִלי ְשׁ ִל 3 In a liquid Already Baked3 8 A bowl filled with a ladle from a pot should be considered a ְכּ ִלי ֵשׁנִ י. Some hold - only olive oil, only whole spices, only some types of spices. 9 Even if it is mostly solid, if it has significant liquid it follows the Halacha of liquid. 10 A bowl filled with a ladle may be considered a ְכּ ִלי ְשׁ ִלי ִשׁיin regard to a baked item. 11 A ָד ָבר גוּשׁ/solid food (not immersed in a liquid) remains a ְכּ ִלי ִראשׁוֹןeven if transferred. 12 Also forbidden are sources of heat, even if they are not normal places of cooking, e.g., on a radiator, on top of a pot or oven vent 7 Already cooked3 Can reach סוֹל ֶדת בּוֹ ֶ יַד Liquid9 Cold Into a ְכּ ִלי ִראשׁוֹן or onto from a ְכּ ִלי ִראשׁוֹן12 8 Cannot reach סוֹל ֶדת ֶ יַד13 What’s Cookin’ Even if left there for a long time. i.e., it would still be drunk as a hot drink. 3 Fully cooked, i.e. it can be served to guests. 4 e.g., sardines, raw coffee, eggs and possibly tea. 5 e.g., On top of a pot, on a radiator, on an oven vent etc. 6 i.e., Heat that will change the flavor from cooked to roasted 1 Other foods 3 Onto from a ְכּ ִלי ֵשׁנִ י or into a ישׁי ִ ְכּ ִלי ְשׁ ִל7 Very easily cooked foods 4 8 76 ידיעות כלליות 77 ָח ֵמש ְמ ִגילוֹת ילת רוּת ַ ְמ ִג It is the story of רוּתand how she converts to Judaism. It is read on ( ָשׁבוּעוֹת2nd day) because, 1) רוּתalso accepted the תּוֹ ָרהas ְכּ ַלל יִ ְשׂ ָר ֵאלdid on ָשׁבוּעוֹת. 2) רוּתwas the great grandmother of ָדוִ ד ַה ֶמ ֶלךand his birthday was on שבועות. 3) The story of רוּתtook place harvest time () ָשׁבוּעוֹת. It was written by ְשׁמוּ ֵאל ַה ָנ ִביאduring the ( יְ ֵמי ַהשׁוֹ ְפ ִטיםthe years that ְכּ ַלל יִ ְשׂ ָר ֵאלwere in ֶא ֶרץ יִ ְשׂ ָר ֵאלbefore they had a king). ילת ק ֶֹה ֶלת ַ ְמ ִג Is about the vanity of עוֹ ָלם ַה ֶזהand clarifies the purpose of life. It is read on the Shabbos of חוֹל ַהמוֹ ֵעד ֻסכּוֹתbecause ֻסכּוֹתalso brings out how עוֹ ָלם ַה ֶזהis only temporary. It was authored by ְשׁלֹ ָמה ַה ֶמ ֶלךand written by ִח ְז ִק ָיהand his ֵבּית ִדין. ירים ִ ִשׁיר ַה ִשׁ Is an expression of Hashem's love for ְכּ ַלל יִ ְשׂ ָר ֵאלand ' ְכּ ַלל יִ ְשׂ ָר ֵאלs love for Hashem. It is read on the Shabbos of חוֹל ַהמוֹ ֵעד ֶפּ ַסחbecause פסחis the beginning of ' ְכּ ַלל יִ ְשׂ ָר ֵאלs relationship with Hashem. It was authored by ְשׁלֹ ָמה ַה ֶמ ֶלךand written by ִח ְז ִק ָיהand his ֵבּית ִדין. יכה ָ ילת ֵא ַ ְמ ִג Foretells the upcoming חוּ ְר ָבּןof the ֵבּית ַה ִמ ְק ָדשׁ. It is read on ִתּ ְשׁ ָעה ְבּאָבbecause ִתּ ְשׁ ָעה ְבּאָבis the day that both ָבּ ֵתּי ִמ ְק ָדשׁwere destroyed. It was written by יִ ְר ִמ ָיה ַה ָנ ִביאjust before the destruction of the 1st ֵבּית ַה ִמ ְק ָדשׁ. ילת ֶא ְס ֶתּר ַ ְמ ִג Is the story of פּוּ ִרים. It is read on פּוּ ִריםbecause it is the story of פּוּ ִרים. It was written by the אַנְ ֵשׁי ְכּ ֶנ ֶסת ַהגְ דוֹ ָלהjust after the story of ( פּוּ ִריםduring the ָגלוּת between the two ) ָבּ ֵתּי ִמ ְק ָדשׁ. 5 megilos 09.doc Comments - (917)306-0320 or [email protected] ידיעות כלליות 78 ָח ֵמש ְמ ִגילוֹת The five מגילות What is it about? When is it read? Why is it read then? Who wrote it and when? רוּת It is the story of רוּתand how she converts to Judaism. 2nd day of ָשׁבוּעוֹת 1) Because רוּתalso accepted the תּוֹ ָרה. 2) רוּתwas the It was written by great grandmother ְשׁמוּ ֵאל ַה ָנ ִביאduring the of ָדוִ ד ַה ֶמ ֶלךand his ( יְ ֵמי ַהשׁוֹ ְפ ִטיםthe years that ְכּ ַלל יִ ְשׂ ָר ֵאלwere in birthday was on ֶא ֶרץ יִ ְשׂ ָר ֵאלbefore they ָשׁבוּעוֹת. had a king). 3) The story of רוּת took place harvest time () ָשׁבוּעוֹת. ק ֶֹה ֶלת The vanity of עוֹ ָלם ַה ֶזהand clarifies the purpose of life. The Shabbos of חוֹל ַהמוֹ ֵעד ֻסכּוֹת Because ֻסכּוֹתalso brings out how עוֹ ָלם ַה ֶזהis only temporary. It was authored by ְשׁלֹ ָמה ַה ֶמ ֶלךand written by ִח ְז ִק ָיהand his ֵבּית ִדין. ִשׁיר ירים ִ ַה ִשׁ Hashem's love for ְכּ ַלל יִ ְשׂ ָר ֵאלand ' ְכּ ַלל יִ ְשׂ ָר ֵאלs love for Hashem. The Shabbos of חוֹל ַהמוֹ ֵעד ֶפּ ַסח Because ֶפּ ַסחis the beginning of ' ְכּ ַלל יִ ְשׂ ָר ֵאלs relationship with Hashem. It was authored by ְשׁלֹ ָמה ַה ֶמ ֶלךand written by ִח ְז ִק ָיהand his ֵבּית ִדין. יכה ָ ֵא Foretells the upcoming חוּ ְר ָבּןof the ֵבּית ַה ִמ ְק ָדשׁ. ִתּ ְשׁ ָעה ְבּאָב Because ט' ְבּאָבis the day that both ָבּ ֵתּי ִמ ְק ָדשׁwere destroyed. It was written by יִ ְר ִמ ָיה ַה ָנ ִביאjust before the destruction of the 1st ֵבּית ַה ִמ ְק ָדשׁ. Because it is the story of פּוּ ִרים. It was written by the אַנְ ֵשׁי ְכּ ֶנ ֶסת ַהגְ דוֹ ָלהjust after the story of פּוּ ִרים (during the ָגלוּת between the two ) ָבּ ֵתּי ִמ ְק ָדשׁ. ֶא ְס ֶתּר The story of פּוּ ִרים. פּוּ ִרים 79 ידיעות כלליות אַר ַבּע רוּחוֹת ְ – The Four Directions צפון – ִמזְ ַרחEast N ֲרב ָ – ַמעWest – ָצפוֹןNorth מזרח מערב – ָדרוֹםSouth דרום – ֵק ְד ָמהEast/ – ִמ ְז ָרחForwards/ימה ָ ַק ִדto Yerushalaim or sunrise.1 – ָפּנִ יםEast/ – ִמ ְז ָרחFacing Yerushalaim. ָמין ִ – יSouth/ – ָדרוֹםRight when facing Yerushalaim (and יבת חוֹף ָדרוֹם ַ יְ ִשׁis the right choice). נ ְֶג ָבּה- South/ – ָדרוֹםTowards the Negev region of ( ֶא ֶרץ יִ ְשׁ ָר ֵאלWhich has a dry/ נָגוּבclimate). תימנה – ְשׂמֹאלNorth/ – ָצפוֹןLeft when facing Yerushalaim. – אָחוֹרWest/ֲרב ָ – ַמעBack/אַחוֹריִ ם ַ when facing Yerushalaim. ָמה ָ – יWest/ֲרב ָ – ַמעTowards the יָם/ocean (Mediterranean) ½ Davening is always said towards מ ְז ָרח-East ִ to face Yerushalaim. ִמ ְז ָרח-East is also the direction of sunrise (ָרח ַ – זshine). ½ ֲרב ָ ַמע-West is the direction of sunset (the time of ֶע ֶרבand the time for ֲריב ִ )מע. ַ נוֹרה ָ וּמ ְ פוֹן ָמים ִ אוֹרך י ֶ "ר 1 ימנֵיך ֻשׁ ְל ָחן ְבּ ָצ ָ ַצ ִפּין וְ ִס ְ ֲשׁיר י ִ ַד ִרים וְ ֶשׁ ַיע ְ ַח ִכּים י ֲ רוֹצה ֶשׁי ֶ אָמר ַר ִבּי יִ ְצ ָחק ָה ַ ֶא ַמ ֱ ֲשׁר ֶשׁנ ֵ ַד ִרים ֶשׁ ִמתּוֹך ֶשׁ ִמ ְת ַח ֵכּם ִמ ְתע ְ עוֹלם י ָ הוֹש ַע ֶבּן ֵלוִ י א ֶֹמר ְל ֻ ְ וְ ַר ִבּי י,ַבּ ָדרוֹם (:עוֹשׁר וְ ָכבוֹד" )בבא בתרא דף כה ֶ ֹאלה ָ ִבּיְ ִמי ָנה ִבּ ְשׂמ See Ramban יח:שמות כו, Rashi there יג, Unkalus ט: בראשית יג, Rashi יח: בראשית לה, Rashi ד"ה עולין דרך ימין:סוכה מח All Rights Reserved SkillPower 21-Oct-09 4 Directions 09.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 80 ילין ִ ֵערוּב ַתּ ְב ִשׁ ילין ִ ֵערוּב ַתּ ְב ִשׁis a ( ַתּ ָקנַת ַח ָכ ִמיםconsisting of foods prepared and designated on Erev Yom Tov) to permit preparing on Yom Tov for the following day of Shabbos, i.e. If Yom Tov is on Friday. – ִאיסוּר ַה ָכנָהThe prohibition to prepare from one day to the next. – ִמ ַשׁ ָבּת וְ יוֹם טוֹב ְלחוֹלUnder all circumstances it is prohibited to prepare on Shabbos or Yom Tov for a weekday. – ִמ ַשׁ ָבּת ְליוֹם טוֹבIt is also prohibited to prepare on Shabbos for Yom Tov. – ִמיוֹם טוֹב ְל ַשׁ ָבּתIt is permitted to prepare on Yom Tov for use on Shabbos if an ילין ִ ֵערוּב ַתּ ְב ִשׁis made (and other conditions are fulfilled). – ַה ֵערוּבAn ֵערוּב ַתּ ְב ִשׁ ִיליןis made by setting aside prepared foods on Erev Yom Tov that are to be eaten on Shabbos. By doing this one has shown that he has begun his Shabbos preparations on Erev Yom Tov. ילין ִ – ַט ַעם ֵערוּב ַתּ ְב ִשׁThere are 2 reasons why חז"לinstituted the requirement of ֵערוּב ַתּ ְב ִשׁ ִילין By beginning Shabbos preparations before Yom Tov people will pay attention to prepare properly for the Shabbos meals and not have the Shabbos meals go lost in the Yom Tov preparations. By having to begin Shabbos preparations before Yom Tov people will be reminded that it is not permitted to prepare on Yom Tov for any other day. – ִמ ַמה ַה ֵערוּבThe ֵערוּב ַתּ ְב ִשׁ ִיליןconsists of one cooked and one baked food. 1 ַה ַתּ ְב ִשׁיל- The cooked item must be a food that is eaten with bread. For example: meat, fish or egg. A food that is not eaten with bread cannot be used for the ילין ִ ֵערוּב ַתּ ְב ִשׁ. For example: Kugel or oatmeal cannot be used for the ילין ִ ערוּב ַתּ ְב ִשׁ. ֵ (ד:)תקכז ִבּישׁוּלוֹ- The cooked item may be cooked, roasted, boiled, pickled, smoked etc. It may even be a cooked food that was edible before it was cooked, e.g. carrots. – ִשׁיעוּר ַה ַתּ ְב ִשׁילThe minimum size of the cooked food is a כּזַיִ ת-olive ְ size. – ִהידוּר ִמ ְצוַהTo show respect for the Mitzvah, the cooked food should be a presentable portion. 2 i Many have the Minhag is to use a boiled egg for the cooked food. – ְל ֵשׁם ֵערוּבAny food may be used even if it was not originally prepared to be used ֵ Nevertheless it is a מוּב ַחר ְ ִמ ְצוָה ִמן ַהto use food cooked for the ערוּב. intentionally for the ערוּב. ֵ (ו:)תקכז יע ַבד ָ ְבּ ִד, 1 cooked food is okay (but if you realized your mistake before צאת הכוכביםyou should add a baked item without a )בּ ָר ָכה. ְ One baked food is not enough even יע ַבד ָ ְבּ ִד.ב ומ"ב שם ס"ק ז:תקכז 2 . נדב שי"א שטעם המנהג משום שהביצה לא יתקלקל עד השבת וע"כ י"א שכהיום שיש מקרר מצוה להדר לקחת בשר או גד חשוב.ע' הל' יום טוב לר' י 1 22-Oct-09 Eruv Tavshilin.doc21:40 comments [email protected] ידיעות כלליות 81 ַפּת- The baked item should be bread or Matzah. 3 ילה – ִשׁיעוּר ַה ַפּת ָ ְל ַכ ְתּ ִחthe baked item should be a יצה ָ כּ ֵבְ egg size but יע ַבד ָ ְבּ ִדit may be as small as a כּזַיִ ת. ְ (ג:)תקכז – ִהידוּר ִמ ְצוַהTo show respect for the Mitzvah, the baked food should be a whole bread or Matzah. i Some have the Minhag to use the bread of the ילין ִ ֵערוּב ַתּ ְב ִשׁfor ֶל ֶחם ִמ ְשׁנֶהand to eat it at ישׁית ִ עוּדה ְשׁ ִל ָ ( ְסin order to do more Mitzvos with the bread. יא:)מ"ב תקכז ָתה ָ ֲשׂיי ִ זְ ַמן ע- The Eruv should be made on Erev Yom Tov. If the Eruv was made earlier, one should preferably make another Eruv on Erev Yom Tov without a ( ְבּ ָר ָכהbut יע ַבד ָ ְבּ ִדhe is Yotzai with just the first Eruv). זְ ַמן ֶה ֵתּירוֹ- The Eruv only permits preparing on Friday (Yom Tov) for Shabbos but it does not permit to prepare from Thursday (Yom Tov) to שׁ ָבּת. ַ הוֹאיל ִ - When preparing on Yom Tov for Shabbos, all preparations must be done early enough on Yom Tov that they could be used on that day. 4 Therefore all foods prepared for Shabbos must be at least marginally edible on Friday before the onset of Shabbos. For example, Chulent must be at least 1/3 cooked before Shabbos. i Some say that is the reason for the Minhag to Daven early on ַשׁ ָבּתafter Yom Tov to make sure that all preparations are ready early. – ַעל ִמי ַה ִחיוּבEvery adult is required to make an Eruv or have someone in the household make it for them. אַחר ֵ ָתה ְל ָ ַע ִשׂיי- To make an Eruv for someone outside of ones household, that person must also own part of the Eruv. This can be accomplished by having someone else (preferably a non-family member) pick up the Eruv (one )ט ַפח ֶ and have in mind to acquire a share of the Eruv for that other person. – ֵערוּבוֹ ֶשׁל ַה ַרבTraditionally, the Rabbi includes in his Eruv all those who forgot to make an Eruv or do not know how to make one. i One is not Yotzai if he intentionally plans to rely on the Rabbi’s Eruv and does not make his own. ֲמיִ ם ָ ַפּ ַעם וְ לֹא ַפּע- If someone forgot to make an Eruv, he may be Yotzai with the Rabbi’s Eruv. If he forgets a second time, he is considered negligent and cannot be Yotzai with the Rabbi’s Eruv. 3 4 . כהן שמביא שמערבים גם בעוגה וכדומה לצורך.ב.וע' הל' יו"ט לר' ש .ג ובה"ל שם וע"י שמיקל לצורך אפילו אינו מוכן לפני שבת:וע' מ"ב תקכז 2 ידיעות כלליות 82 A Rov should be consulted concerning what to do if an Eruv was not made and one was not Yotzai with the Rabbi’s Eruv. ָתה ָ – ַע ִשׂייThe Eruv is designated by holding the Eruv foods in the right hand and saying: .וֹתיו וְ ִצוָנוּ ַעל ִמ ְצוַת ֵערוּב ָ עוֹלם ֲא ֶשׁר ִק ְד ָשׁנוּ ְבּ ִמ ְצ ָ לקינו ֶמ ֶלך ָה-אַתּה ד' א ָ ָבּרוּך וּל ַת ָקנָא ְוּל ֶמ ְע ַבד ָכּל ְ לוּקי ְשׁ ָרגָא ֵ אַד ְ וּל ְ אַטמוּנֵי ְ וּל ְ שׁוּלי ֵ וּל ַב ְ רוּבא יְ ֵהא ָשׁ ֵרא ָלנָא ְלאָפוּיֵי ָ ַב ֲה ֶדין ֵע (וּל ָכל יִ ְשׂ ָר ֵאל ַה ָד ִרים ָבּ ִעיר ַהזֹאת ְ יוֹמא ָט ָבא ְל ַשׁ ְבּ ָתא ) ָלנָא ָ ָצ ְר ָכּנָא ִמ “With this Eruv we should be permitted to bake, cook, insulate and light candles and to do all our needs from Yom Tov for שׁ ָבּת, ַ (for us and for all the Jews who live in this city)." If the Eruv is also being made for others (and shares were acquired for them), the words in parenthesis are added. – ְבּ ָכל ָלשׁוֹןThe Eruv designation may be said in any language as long as the person making the Eruv understands what he is saying. ֲק ֶבת ֶ – ְבּ ָר ָכה ֵאינָה ְמעIf one designated an ֵערוּב ַתּ ְב ִשׁ ִיליןbut forgot to say the בּ ָר ָכה,ְ the Eruv is nevertheless valid (and a ְבּ ָר ָכהis no longer said). ֶא ַכל ֵעירוּבוֹ ֶ נ- If the cooked food was eaten (or destroyed) the Eruv is no longer valid and preparations for Shabbos can no longer be made on Yom Tov. (If the baked item is eaten, it does not affect the Eruv.) i A Rov should be consulted concerning what to do if the Eruv is not valid and Shabbos preparations were not yet made. 22-Oct-09 Eruv Tavshilin.doc21:40 comments [email protected] ידיעות כלליות 83 ימנֵי ַכּ ְשׁרוּת ָ ִס וְחיָה ַ ְבּ ֵה ָמה- Animals There are two ימנִ ים ָ ( ִסsigns) that are necessary for an animal to be recognized as Kosher. ֵרה ָ ֲלה ג ֵ – ַמעRuminant – It chews its cud i.e. it regurgitates the food it has already swallowed, chews it again and swallows it. – ַמ ְפ ֶר ֶסת ַפּ ְר ָסהIt has split hooves. The Torah specifies that the hooves must be "שׁ ַסע ֶ שׁוֹס ַעת ַ " – "Fully split", e.g. a cow or sheep and not a camel that has partially split hooves and not fully split hooves. An animal that has only one ימן ָ ִסis not kosher, e.g. a pig that has only split hooves but does not chew its cud is not Kosher and a camel that chews its cud but does not have truly split hooves is not Kosher. ֵע ָשׂוis compared to the hypocritical pig that shows its external sign of Kashrus (its hooves) while lacking the internal sign of Kashrus (chewing its cud). [Hence the Yiddish term for hypocrite "Chazzer Feesil" – "pig foot". Artscroll] ָד ִגים- Fish There are two ימנִ ים ָ ( ִסsigns) that are necessary for a fish to be recognized as Kosher. ַפּיר ִ – ְסנIt must have fins i.e. the small flappers on the side of the fish (just behind its head). – ַק ְשׂ ֶק ֶשׂתIt must have scales. Note: "Scales" are only those that fulfill the Halachic definition of scales (and not the scientific or dictionary definition). For example, according to Halacha, scales are only those that are 1) visible (by the naked eye), 2) removable by hand or easily removable by knife, 3) permanent (as long as the fish is in the water). A fish that has only one ימן ָ ִסis not kosher, e.g. catfish, eel, shark. All fish that have scales also have fins, but not all fish that have fins have scales. – עוֹפוֹתBirds All Birds are kosher if their species is not specified in the Torah. The Torah specifies 24 species that are not Kosher (it names 20 and alludes to the remaining 4). All other species of birds are Kosher. Due to the limited availability of undomesticated birds throughout the generations, the identities of many of the listed birds have become doubtful. Therefore we only eat birds that have a clear tradition of not being of those listed in the Torah e.g. chickens, turkeys, ducks and pigeons. There are some people that avoid eating turkey because the tradition about turkeys is not absolutely clear. 22-Oct-09 Simanai Kashrus full.doc Comments - (718) 471-0158 or [email protected] 4 ידיעות כלליות 84 שׁוֹמ ִרים ְ אַר ַבּע ְ - The Four Watchmen There are four types of watchmen. Each of the watchmen accepts a different level of liability corresponding to the level of benefit he receives. The four watchmen are: שׁוֹאל ֵ - borrower, שׂוֹכר ֵ - renter, שׁוֹ ֵמר ָשׂ ָכר- paid watchman, שׁוֹמר ִחנָם ֵ - unpaid watchman. שׁוֹאל ֵ (borrower) who gets to use the object without payment, is liable for any type of mishap even if it is beyond his control ( )אוֹנֵסe.g. The item struck by lightning. שׂוֹכר ֵ (renter) who pays to use and שׁוֹמר ָשׂ ָכר ֵ (paid watchman) who is paid to watch, are liable for negligence (יעה ָ )פּ ִשׁ ְ e.g. the item was left unprotected. They are also liable for mishaps that were somewhat within their control ()שׁוֹגֵג e.g. lost or stolen (אַב ָדה ֵ ְֵבה ו ָ )גְ נ. They are not liable for mishaps that are totally out of their control ()אוֹנֵס. שׁוֹמר ִחנָם ֵ (unpaid watchman) who works without pay, is only liable if he was negligent (יעה ָ )פּ ִשׁ. ְ He is not liable for mishaps even if they were somewhat within his control ( )שׁוֹגֵגe.g. lost or stolen. i The שׁוֹאל ֵ (borrower)and the שׂוֹכר ֵ (renter) are not liable if the object became damaged through normal use [אכה ָ יתה ַמ ֲח ַמת ְמ ָל ָ ]מ ֵ because the object was given to them to use. The שׁוֹמר ָשׂ ָכר ֵ (paid watchman) and the שׁוֹמר ִחנָם ֵ (unpaid watchman) are liable if the object became damaged through normal use [אכה ָ יתה ַמ ֲח ַמת ְמ ָל ָ ]מ ֵ because they have no authorization to use the object that was given to them to watch. שׁוֹאל ֵ (borrower) שׂוֹכר ֵ (renter) שׁוֹמר ָשׂ ָכר ֵ (paid watchman) שׁוֹמר ִחנָם ֵ (unpaid watchman) יעה ָ ְפּ ִשׁ שׁוֹגֵג אוֹנֵס Negligence Lost Or Stolen Accident אכה ָ יתה ַמ ֲח ַמת ְמ ָל ָ ֵמ Damaged through use obligated obligated obligated not obligated obligated obligated not obligated not obligated obligated obligated not obligated obligated obligated not obligated not obligated obligated 22-Oct-09 4 shomrim .doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 85 ִבּ ְר ַכּת ְתּ ִפ ַלת ַה ֶד ֶרך ,יכנוּ ְל ָשׁ לוֹם ֵ וְת ְד ִר ַ ידנוּ ְל ָשׁלוֹם ֵ וְת ְצ ִע ַ יכנוּ ְל ָשׁלוֹם ֵ תּוֹל ִ ֶשׁ, בוֹתינוּ ֵ ֶיך ד ' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ָ ְי ִהי ָרצוֹן ִמ ְל ָפנ ְ וּל ִשׂ ְמ ָחה ְ יענוּ ִל ְמחוֹז ֶח ְפ ֵצנוּ ְל ַחיִּים ֵ ִוְתגּ ַ ילנוּ ִמ ַכּף ֵ וְת ִצּ ַ (יתנוּ ְל ָשׁלוֹם ֵ ירנוּ ְל ֵב ֵ וְת ֲח ִז ַ )אם דעתו לחזור באותו היום, וּל ָשׁלוֹם וְת ְשׁ ַלח ְבּ ָר ָכה ִ עוֹלם ָ ֻר ָענִיּוֹת ַה ִמּ ְת ַרגְּ שׁוֹת ָלבוֹא ָל ְ וּמ ָכּל ִמינֵי פ ִ )ו ְִל ְס ִטים ְו ַחיוֹת ָרעוֹת ( ַבּ ֶד ֶרך, וְאוֹרב ֵ ָכּל אוֹיֵב שׁוֹמ ַע ֵ ִכּי ֵאל, וְת ְשׁ ַמע קוֹל ַתּ ֲחנוּנֵינוּ ִ , וּב ֵעינֵי ָכל ר ֵֹאינוּ ְ ֶיך ָ וּל ַר ֲח ִמים ְבּ ֵעינ ְ וּל ֶח ֶסד ְ ְת ְתּנֵנוּ ְל ֵחן ִ ָדינוּ ו ֵ ֲשׂה י ֵ ְבּ) ָכל( ַמע ָ רוּך ְ ָבּ:אָתּה ָ ְת ֲחנוּן ַ ְתּ ִפ ָלּה ו :שׁוֹמ ַע ְתּ ִפ ָלה ֵ ,'אַתּה ד ַה ְבּ ָר ָכה- ְתּ ִפ ַלת ַה ֶד ֶרךis a ְבּ ָר ָכהthat is said when traveling. In this ְבּ ָר ָכהwe request protection and safety on our travels (and by the way we also ask for success). ַה ֶמ ְר ָחק- ְתּ ִפ ַלת ַה ֶד ֶרךis required whenever traveling more than 1 ( ַפּ ְר ָסהapproximately 3 miles) outside the city limits. ָמ ַתי- ילה ָ ְל ַכ ְתּ ִח- Preferably, ְתּ ִפ ַלת ַה ֶד ֶרךshould be said at the onset of travel, but not before exiting the city limits (just over 70 [ אַמוֹת140 ft.] past the last house of the city). יע ַבד ָ – ְבּ ִדIf one forgot, ְתּ ִפ ַלת ַה ֶד ֶרךshould be said as long as he has not come within 1 ( ַפּ ְר ָסהapproximately 3 miles) of the city of his destination. ִעיר- According to Halacha, a "City" is defined by groups of houses that are within "just over 70 "אַמוֹתof each other (140 ft.). Hence the edge of a "City" is the last house before there is a space of more than "just over 70 ( "אַמוֹת140 ft.) between houses. ְבּ ֲאוִ ירוֹן- When traveling by airplane, many recommend saying ְתּ ִפ ַלת ַה ֶד ֶרךwhile on the runway before the airplane lifts off (to avoid the ְשׁ ֵא ָלהif ְתּ ִפ ַלת ַה ֶד ֶרךmay be said in the air). ַפּ ַעם ְבּיוֹם- ְתּ ִפ ַלת ַה ֶד ֶרךis said only once a day even if many travels are planned for that day. A 2nd ְתּ ִפ ַלת ַה ֶד ֶרךmust be said only if one finished the planned traveling of the day and later decided to go for another trip. When traveling for more than one day, ְתּ ִפ ַלת ַה ֶד ֶרךis said every morning including the day or days traveling back home. ידה ָ ְבּ ַע ִמ- Preferably ְתּ ִפ ַלת ַה ֶד ֶרךshould be said when stationary e.g. while waiting at a light rather than while moving. ְתּ ִפ ַלת ַה ֶד ֶרךshould also be said standing, if that option is available. ְבּ ָר ָכה ַה ְסמוּ ָכה ְל ַח ֶב ְר ָתּה- The ְבּ ָר ָכהof ְתּ ִפ ַלת ַה ֶד ֶרךis not a "complete" ְבּ ָר ָכהsince it only ends with 'אַתּה ה ָ ָבּרוּךbut does not begin with 'אַתּה ה ָ ָבּרוּך. Therefore it is proper to say another ְבּ ָר ָכהjust before ְתּ ִפ ַלת ַה ֶד ֶרךin order to have ְתּ ִפ ַלת ַה ֶד ֶרךalso start with 'אַתּה ה ָ ָבּרוּך. i.e. One should say ( ְתּ ִפ ַלת ַה ֶד ֶרךif possible) right after saying a בּוֹרא נְ ָפשׁוֹת, ֵ על ַה ִמ ְחיָה, ַ ָצר ַ אַשׁר י ֶ or after the last Beracha of בּ ְרכוֹת ַה ַשׁ ַחר. ִ ְבּ ָלשׁוֹן ַר ִבּים- ְתּ ִפ ַלת ַה ֶד ֶרךis said in the plural tense, because a ילה ָ ְתּ ִפis more readily accepted when it is said for the ַר ִבּיםand not just for the individual. יע ַבד ָ ְבּ ִדone is Yotzai if it was said in the singular. ֶא ָחד מוֹ ִציא ֶא ת ָה ַר ִבּים- Many have the Minhag that one person says ְתּ ִפ ַלת ַה ֶד ֶרךaloud and the other travelers are Yotzai by answering אָמן. ֵ Caution must be taken by all those that want to be Yotzai, to listen and hear every word. Some Poskim recommend that each person say ְתּ ִפ ַלת ַה ֶד ֶרךon his own. ְתּ ִפילוֹת וְ ַת ֲחנוּנִ ים- Some have the Minhag to say Pesukim after completing the ְבּ ָר ָכהof תּ ִפ ַלת ַה ֶד ֶרך. ְ 22-Oct-09 Tefilas Haderech 02.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 86 – ִמדוֹתMeasurements Linear Measurements Translation Amount Related Halachos Finger1 The width of a thumb ()אַגוּדל. ַ (Approximately 0.9 in.*). The total length of יצת ִ ִצstrings (including knots) should be 12 ֶא ְצ ָבּעוֹת. Handbreadth The height of a fist. [the width of 4 ( ֶא ְצ ָבּעוֹתthumbs)]. (Approximately 3.5in.*). The minimum height of a Sukkah or Eruv must be 10 Tefachim. Arm's length An arm's length from the elbow to the tip of the index finger. [6 Tefachim/Handbreadths] (Approximately 21.25 in.*) The width of a Tallis Katan must be at least 1 Amah. ִמיל Mil 2,000 Amah. (Approximately 1 kilometer or 2/3rds of a Mile*). The distance that one may travel, on Shabbos, outside of one's city is 1 Mil (2,000 Amah). ַפּ ְר ָסה Parsah 4 Mil. (Approximately 3 miles) The distance that one must travel outside city limits to be obligated in ילת ַה ֶד ֶרך ַ ְתּ ִפ. ֶא ְצ ַבּע ֶט ַפח אַמה ָ *These approximations are according to the opinion of Rav Moshe Feinstein zt"l. Other opinions may add or deduct about 10%. 1 ""א ְצ ַבּע ֶ – "Finger" sometimes means the index finger and/or its width (and likewise ""א ְצ ָבּעוֹת ֶ – "Fingers"). Solid Measurements ְכּז ִַית יצה ָ ְכּ ֵבּ Olive size The volume of a Biblical olive. (Approximately 1½ fluid oz.**). The minimum amount of solid food needed to require a אַחרוֹנָה ֲ בּ ָר ָכה. ְ Egg size The volume of a Biblical egg. [Equal to 2 K'zaisim/olives] (Approximately 3 fluid oz.**) The minimum amount of bread needed to require the ְבּ ָר ָכהof ָדיִם ַ ילת י ַ נְט ִ על. ַ The volume of 1½ Biblical eggs. (Approximately 4.5 fluid oz.**) The minimum amount of liquid that needs to be drunk to require a אַחרוֹנָה ֲ ְבּ ָר ָכה. The volume of liquid that can be held in one's cheek. (This amount will vary with the size of the person. On average it is equal to יעית ִ רֹב ְר ִב-Most of a Revius or approximately 2.3 fluid oz.**) The minimum amount that must be drunk to be Yotzai Kiddush or Havdalah (Eating less than a יצה ָ ְכּ ֵבּrequires washing without saying a ְבּ ָר ָכהof ָדיִ ם ַ ילת י ַ ַעל נְ ִט.) Liquid Measurements יעית ִ ְר ִב ְכּ ָמ ֵלא לוֹג ָמיו ְ One fourth (of a Lug) A cheek full **These approximations are according to the opinion of Rav Moshe Feinstein zt"l. Other opinions may add about 15% or deduct about 30%. 22-Oct-09 Measurements graphs with Halachos final.doc Comments - (718) 471-0158 or [email protected] 7 ידיעות כלליות 87 – ְשׁ ִהייָהRetaining – Part I – ְשׁ ִהייָהRetaining - The prohibition to maintain a food that requires cooking, from before Shabbos on an open flame. For example: On Erev Shabbos, one may not leave uncooked soup on an open fire. This prohibition of ְשׁ ִהייָהwas instituted by חז"לin order to avoid the possibility of someone unintentionally stirring or adjusting the fire in his haste to make sure the food is ready for the Shabbos meal. The prohibition of ְשׁ ִהייָהapplies even if no action is done on Shabbos, i.e. even if the food is put on the fire before Shabbos and is not touched on Shabbos. Part II - – ִתּיקוּ ֵני ְשׁ ִהייָהPermitted Ways to Retain There are 2 options that חז"לincorporated in the original decree to permit שׁ ִהייָה. ְ ְגרוּ ָפה- Removing the coals - i.e. Turning off the fire, even if the food will still cook from the remaining heat. For example: One may leave an uncooked Chulent in a hot oven that has been turned off, even though the remaining heat of the oven will continue to cook the Chulent. – ְקטוּ ָמהTo cover the coals with ashes – i.e. To cover the flame in a way that will reduce the quality of heat. For example: One may leave an uncooked soup on a fire covered with a Blech (sheet of metal). The reason חז"לpermitted ְשׁ ִהייָהwith גְ רוּ ָפהor ְקטוּ ָמהis because each of these lowers the heat, which is a strong reminder not to raise the fire. i New types of reminders do not permit שׁ ִהייָה. ְ For example: A note, having someone to remind, a flashing light etc. do not permit שׁ ִהייָה. ְ i New applications of גְ רוּ ָפה וּ ְקטוּ ָמהare acceptable. For example: Covering the flame with a Blech or aluminum foil (that can withstand the heat) are acceptable forms of ְקטוּ ָמה. ידיעות כלליות 88 i זצ"ל, ר' מֹ ֶשׁהsuggests that the Blech should also cover the controls (to be a reminder where the adjustments might take place. Most hold that just covering the controls without a covering that lowers the heat, is not enough to permit שׁ ִהייָה. ְ i It is technically permitted to put a Blech on a fire on Shabbos as long as it doesn’t cause the metal to glow. This would not help for ְשׁ ִהייָהpurposes, because whenever a Blech is necessary, i.e. the food is not fully cooked, it would be forbidden to move the food back on the Blech because of the prohibition of בּישׁוּל. ִ i Even though the coils of an electric range are covered, they are not to be considered ְקטוּ ָמה/covered. Part III – Exceptions to ְשׁ ִהייָה – טוּ ַח ְבּ ִטיטSmeared with tar - If the controls are sealed (not just covered) there is no prohibition of ( ְשׁ ִהייָהbecause it cannot be adjusted unintentionally). For example: One may leave uncooked soup on an open fire if the controls (knobs) are taped in a way that the tape must be ripped in order to adjust the flame. One may leave an uncooked Chulent on an open flame if the knobs are removed and the flame cannot be adjusted without replacing the knobs. i If the urn or hot plate is not adjustable there is no prohibition of שׁ ִהייָה. ְ Part IV – Foods to Which the Prohibition of ְשׁ ִהייָהApplies Whether the ִאיסוּרof ְשׁ ִהייָהapplies to a food or not depends on the extent of its edibility. ְמבוּ ַשׁל ָכּל ָצ ְרכּוֹ- The Minhag is to be lenient that the prohibition of ְשׁ ִהייָהdoes not apply to any food that is fully cooked (even if it will be enhanced by further cooking). For example: A fully cooked soup or Chulent may be left on an open flame (i.e. without a Blech) even if it will be enhanced by further cooking. רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד- "Like the food of " ֶבּן ְדרוּ ָס ִאיa thief who would cook his food only until it was barely edible, i.e. ⅓ - ½ cooked. If the food is cooked רוּס ִאי ָ ( ְכּ ַמ ֲא ַכל ֶבּן ְדbut not fully cooked) it is preferable to use a Blech, but one may be lenient if a Blech is not available or – ְבּ ַשׁ ֲעת ָה ְד ָחקin case of need. For example: 22-Oct-09 Shehiya.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 89 Chicken that is already ½ cooked should only be left on a fire that has a Blech, if a Blech is available. If a Blech is not available, one may be lenient to leave it on an open flame. רוּס ִאי ָ – ִשׁיעוּר ְכּ ַמ ֲא ַכל ֶבּן ְדPreferably, רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְדis ½ cooked but יע ַבד ָ ְבּ ִדor in case of need, a food may be considered רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְדafter being ⅓ cooked. Cooked ½ and ⅓ are qualitative (all is partially cooked) and not quantitative (half is cooked and half is not). רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְדis measured by taking the total cooking time (from when the food gets hot until it is fully cooked) and dividing it in half or thirds. If the food is edible ( ַעל יְ ֵדי ַה ְד ַחקunder duress), it is definitely רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד. For example: If the food is cooked enough that you would eat it when you are hungry it is surly cooked רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד. רוּס ִאי ָ ָפּחוֹת ִמ ְכּ ַמ ֲא ַכל ֶבּן ְד- If the food is cooked less than רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד, the prohibition of ְשׁ ִהייָהapplies and a Blech is required. For example: Soup that was put up to cook shortly before Shabbos and is cooked less than ⅓ must have a Blech. i If a food that was cooked less than רוּס ִאי ָ )⅓( ְכּ ַמ ֲא ַכל ֶבּן ְדwas left on an open fire, it must be removed. ירה ַחייְ ָתא ָ – ְק ֵדA raw pot – If the food is completely raw just before Shabbos and the food is the type that needs extensive cooking (cannot be ready for the Shabbos evening meal), there is no prohibition of שׁ ִהייָה. ְ For example: Raw meat may be put on an open flame just before Shabbos since it cannot be ready for the evening Shabbos meal anyway, it does not provoke the suspicion that one may raise the flame to have it ready on time. If it could be eaten for the evening meal, the prohibition of ְשׁ ִהייָהapplies even if one’s intention is not to eat it until morning. ֶנ ֱא ַכל ַחי- The prohibition of ְשׁ ִהייָהdoes not apply to foods that are edible raw (with the exception of water). For example: Raw carrots may be kept on an open flame since they can be eaten raw. ידיעות כלליות 90 The prohibition of ְשׁ ִהייָהdoes apply to water even though it is edible raw. (Water is not considered edible raw because when a hot drink is wanted, raw water won’t do). For example: One may not leave raw water on an open flame just before Shabbos. If the water is already cooked רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד, (i.e. it is above סוֹל ֶדת בּו ֶ ) יַד, as with other foods, it is preferable to have a Blech but in case of need one may be lenient. For example: If one forgot to put up water and a Blech is not available, one may leave water that is סוֹל ֶדת בּו ֶ יַדon an open fire. Water that one cannot hold a finger in at all is definitely over סוֹל ֶדת בּו ֶ יַד. It is highly recommended that all foods be fully cooked before Shabbos to avoid the prohibition of ְשׁ ִהייָהand the Torah prohibition of ( ִבּישׁוּלby quickening or aiding the cooking process). ְגרוּ ָפה וּ ְקטוּ ָמה Blech טוֹ ַח ַבּ ִטיט sealed Non adjustable 3מותר 8ילה אָסוּר ָ ְל ַכ ְתּ ִח 3In need מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 8אָסוּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר 3מוּ ָתּר Open flame Fully cooked More than רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד but not fully cooked Raw to רוּס ִאי ָ ְכּ ַמ ֲא ַכל ֶבּן ְד Raw and needs extensive cooking Edible raw 22-Oct-09 Shehiya.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 91 ָרה ָ – ַחזReturning ָרה ָ – ִאיסוּר ַחזChazal forbade the placing of a food on a fire on Shabbos even if the food was already fully cooked. The reason for this prohibition is that putting food on a fire is “”מ ְחזֵי ְכּ ְמ ַב ֵשׁל ֶ gives the impression that cooking is being done. In addition there is concern of “ ” ֶשׁ ָמא יְ ַח ֶתּהone may inadvertently adjust the flame. Nevertheless Chazal permitted putting food on a fire if the fire is covered and the food had already been on a fire and was only temporarily removed, (i.e., he had intention to return it and it was not put down). ָרה ָ ח' ֶח ְל ֵקי ַחז The Halachos of ָרה ָ חז/returning ַ a food, can be summed up in the following eight rules. יחד גם יחד – ַיד סוֹ ֶל ֶדתThe prohibition applies only if the food will reach the temperature of סוֹל ֶדת בּוֹ ֶ ַיד ָרה ָ חז ַ – The food is being returned to a fire, not the initial placement. – ֶד ֶרך ִבּישׁוּלThe prohibition applies only in areas around the fire that cooking is normally done. טוּמה ָ וּק ְ רוּפה ָ – ְגThe fire that the food is being returned to must be covered (e.g., with a Blech). בוּשׁל ָכּל ָצ ְרכּוֹ ַ – ְמReturning is permitted only if the food is already fully cooked – )עוֹדוֹ( ְבּ ָידוֹThe food being returned must still be in one’s hand (and has not been put down). חם ַ – The food being returned must still be warm. – ַדעֲתּוֹ ְל ַה ֲח ִזירThe food being returned to the fire must have originally been removed with intention to return it. בוּשׁל ָכּל ָצ ְרכּוֹ ַ – ְמThe food that one desires to return to a source of heat must be fully cooked and ִ therefore not involve any issue of בּישׁוּל. If the food is not fully cooked (or it is a cooked liquid but is cold,) it is a Torah prohibition of ִבּישׁוּלto return it to a fire or do anything that will further its cooking or make it cook faster. i If a food is not fully cooked, there is no permissible way to place it on a source of heat even if all the ָרה ָ ְתּ ָנ ֵאי ַחזhave been fulfilled. A food is considered “fully cooked” if it is cooked enough that most people would eat it (even though it may taste even better after further cooking). For example: A piece of meat cooked rare or Chulent that can be served as is (even if it is not brown), is considered בוּשׁל ָכּל ָצ ְרכּוֹ ַ ְמand may be returned to a source of heat if all the ָרה ָ ְתּ ָנ ֵאי ַחזhave been fulfilled. 12 ידיעות כלליות 92 – ַיד סוֹ ֶל ֶדתThe prohibition of ָרה ָ ַחזapplies only if at least part of the food will reach the temperature of סוֹל ֶדת בּוֹ ֶ יַד. i If סוֹל ֶדת בּו ֶ יַדcannot be reached, it is permitted to put any food there (even raw food). For example: One may put any food into an oven that is only warm from the pilot. i The temperature of סוֹל ֶדת בּוֹ ֶ יַדis about 110° F (חוּמ ָרה ְ )ל. ְ (According to ר' משה היינאמאן שליט"א, if one can comfortably hold a finger in for 15 seconds it is surely not סוֹל ֶדת ֶ יַד.) i If the food can reach סוֹל ֶדת בּו ֶ יַד, the prohibition of ָרה ָ ַחזapplies even if one plans to remove the food before it reaches סוֹל ֶדת בּו ֶ יַד. For example: One may not warm cold chicken by putting it on the Blech even if his intention is to remove it before it becomes סוֹל ֶדת בּוֹ ֶ יַד. i It is recommended that food should not be placed on parts of a Blech that don’t reach יַד סוֹל ֶדת בּוֹ, ֶ because they can easily be confused with parts that do reach סוֹל ֶדת בּוֹ ֶ יַד. ֶד ֶרך ִבּישׁוּל- The prohibition only applies to heating a food in a place where cooking is normally done. Therefore, if the food is already fully cooked and there is no issue of בּישׁוּל, ִ one may reheat the food in a place that cooking is not normally done even without fulfilling the conditions of ָרה ָ חז. ַ For example: One may take a solid food that is fully cooked or a cooked liquid that is still warm, and place it on top of a pot that is on the fire, since it is not usual to cook on top of a pot. This applies even if there is no Blech under the bottom pot. One may put cold cooked Kugel or chicken on top of a crock pot. One may put a Knish on a hot radiator or hot oven vent. One may put cooked Kishkeh on a hot plate that is not adjustable and does not get hot enough to cook. Note: One may not reheat a cooked liquid that has cooled or a “not fully cooked” solid food, even if it is done ֶשׁלֹא ְכ ֶד ֶרך ִבּישׁוּלbecause of the ִאיסוּר ִבּישׁוּלthat it involves. For example: One may not put a cold coffee on top of an urn. One may not put a partially cooked sandwich on top of a hot radiator. ירה ְבּ ַשׁ ָבּת ָ ַע ִשׂ ַית ַע" ַג ְק ֵד- In case of need one may place an empty pot on top of a Blech to permit placing food on top of the pot. 22-Oct-09 Chazarah.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות טוּמה ָ וּק ְ רוּפה ָ ְג- The fire that the food is being returned to must be covered e.g. with a Blech. 93 For example: One may return a pot of soup to a fire covered with a Blech but one may not return the soup to a fire that is not covered. טוּ ַח ְבּ ִטיט- Sealed or non adjustable controls, do not permit ָרה ָ ַחזunless the fire is also covered. For example: An electric urn is not considered “covered”, and water taken out may not be returned. Similarly, water may not be added to the urn even if the water is taken from a kettle that was on the fire. Note: Some hold that a non-adjustable hot plate does not have to be covered because it cannot be used for normal cooking [and is not ]מ ְחזֵי ְכּ ְמ ַב ֵשׁל. ֶ Nevertheless all other conditions for ָרה ָ ַחזmust be fulfilled. An adjustable hot plate must be covered. ַע ִשׁ ַית " ְבּ ֶלעך" ְבּ ַשׁ ָבּת- One may cover the fire with a Blech on Shabbos as long as the fire is not large enough to heat the Blech until it glows. ָרה ָ – ַחזIn order for one to be permitted to return a food to a source of heat, the food must originate from a source of heat, i.e. only returning to a source of heat is permitted, not the initial placement on a source of heat. For example: One may take a pot of Chulent from on a Blech and then return it to a Blech, but one may not take Chulent from the fridge and put it on a Blech. אַחר ֵ – ְל ֵאשׁReturning does not have to be to the same flame. If the flame that the food is being returned to is covered, it is permitted (even if it is a higher flame). For example: One may take a pot from a hot plate, or oven and place it on a Blech. One may take Chulent off an open flame and return it to a neighbor’s stove that has a Blech. Similarly, one may add hot water to Chulent if: a) The water is fully cooked and is presently on the fire (even without a Blech), and b) The fire that the Chulent is on (or will be placed on) has a Blech. i The water should be added directly to the Chulent (or with a ladle) but not with a cup. 14 ידיעות כלליות 94 i To avoid having the water stir the Chulent while on the fire, one should move the Chulent to a place on the Blech that is not at all directly over the fire and then add the water. Alternatively, the water should be poured gently. – ַחםThe food being returned must still be warm. For example: If one removed a pot of soup from the fire and held it until it was no longer warm, he may not return it to the fire (even covered). – )עוֹדוֹ( ְבּ ָידוֹThe food being returned must still be in one’s hand from the time it was removed from the fire until it is returned, i.e. The food taken from the fire may not put down on a table, counter, chair, etc. unless he keeps his hand on the handle of the pot. For example: One may not remove the Chulent from the fire, put it on a counter and then return it to the covered fire. One may remove the Chulent from the fire, put it on a counter while continuously holing the handle and then return it to the covered fire. Even though continuously holding the handle is considered as “still in one’s hand” nevertheless, many hold that just holding the handle does not help if the pot is put down in a place that is obvious that there is no intention to return the pot to the fire. For example: A pot that one intends to return to the fire may not be put down on the floor, in the refrigerator or in the Sukkah, even if he will continuously hold the handle. Holding the pot in a way that without his support the pot will fall is considered “still in one’s hand” even if it is put in a place where it is not usual to return to the fire from that place. For example: It is okay to rest the pot on the floor, refrigerator, or Sukkah if it is done in a way that without his support the pot will fall. – ַדעֲתּוֹ ְל ַה ֲח ִזירThe food being returned must be removed from the fire with the continuous intention to return it to the fire before the it cools. For example: One may remove and return a pot of soup to the fire if he had intention when he removed it to return it to the fire (if he holds it in his hand and the fire is covered). נִ ְכ ַבּה ָה ֵאשׁ- If the flame under the food was unintentionally extinguished on Shabbos, the food may be placed on another flame (covered) if the food is still warm. Preferably the food should be put on top of another pot. 22-Oct-09 Chazarah.doc Comments - (718) 471-0158 or [email protected] ידיעות כלליות 95 i On the contrary, if a flame was intentionally turned off before Shabbos, it is forbidden to place the food on another flame on Shabbos (even if the fire is covered). – ְבּ ַשׁ ַעת צוֹ ֶרךIn case of need one may be lenient even if the requirement of either )עוֹדוֹ( ְבּ ָידוֹor the requirement of ַדעֲתּוֹ ְל ַה ֲח ִזירhas not been fulfilled. For example: If one had removed the food from the fire with intention to return it but had mistakenly placed it down on the counter (without holding the handle), and the food is needed for the Shabbos day meal one may be lenient to return it (to a covered flame, if it is fully cooked and still warm). Similarly, if he is still holding the pot but did not originally intend to return it, and the food is needed for the Shabbos day meal, one may be lenient to return it (to a covered flame, if it is fully cooked and still warm). If the food was put on the floor (even with the intention to return it) or if both conditions were not fulfilled (i.e. the food was put down on counter and without intention to return it), the food should not be return it to the fire unless it is ַשׁ ַעת ַה ְד ַחק ָגדוֹל/a great need e.g. there isn’t any hot food available for the Shabbos meal. Preferably other means of heating the food should be found e.g. it should be put on top of another pot, it should be put on an overturned plate on top of the Blech or a גויshould be asked to return the pot. 16 917.306.0320 Onto a covered flame Normal place of cooking Fully cooked and still warm [email protected] Still in his hand3 Not still in his hands Removed with intention to return Cold or not fully cooked 8 Liquid Will reach סוֹל ֶדת בּוֹ ֶ ַיד Not fully cooked 8 Still in his hand Not still in his hands8 Removed without intention to return Onto an uncovered flame8 Not normal place of cooking3 Fully cooked Solid food Will not reach סוֹל ֶדת בּוֹ ֶ ַיד3 What’s Returning 96 ידיעות כלליות 97 ִה ְלכוֹת ֵפּרוֹת ֶא ֶרץ ִי ְשׂ ָר ֵאל Part I - ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹת (דוֹלה ָ רוּמה ) ְג ָ ְתּis the first to be separated from the produce and is given to the כּ ֵֹהן. יתא ָ אוֹר ַ ִמ ְדany amount may be separated. ִמ ְד ַר ָבּנָן1/40th to 1/60th must be separated. (דוֹלה ָ ְרוּמה )ג ָ ְתּapplies in all years excluding יטה ָ שׁ ִמ. ְ רוּמה ָ ְתּmay only be eaten when it is ָטהוֹרand only by a כּ ֵֹהןor family that are טהוֹר. ָ Today a minimal amount is separated (because it will be destroyed anyway). Today the רוּמה ָ ְתּseparated is destroyed (even when is separated because of a doubt i.e. ד ַמאי, ְ as is generally the case today), because רוּמה ָ ְתּis forbidden to all (including )כּ ַֹהנִ יםwhen the רוּמה ָ ְתּor the כּ ֵֹהןare ט ֵמא. ָ ֲשׂר ִראשׁוֹן ֵ ַמעis 1/10th of the produce that is separated by the owner and given to a לוִ י. ֵ ֲשׂר ִראשׁוֹן ֵ ַמעapplies in all years excluding יטה ָ שׁ ִמ. ְ ֲשׂר ִראשׁוֹן ֵ ַמעmay be eaten by anyone but only after ֲשׂר ֵ רוּמת ַמע ַ ְתּhas been separated from it. When the obligation is in doubt (i.e. ד ַמאי, ְ as is generally the case today), ֲשׂר ִראשׁוֹן ֵ ַמעmust be separated and ֲשׂר ֵ רוּמת ַמע ַ ְתּmust be separated from the ֲשׂר ִראשׁוֹן ֵ מע. ַ After this is done the remaining ֲשׂר ִראשׁוֹן ֵ ַמעmay be eaten by anyone and the ֲשׂר ֵ רוּמת ַמע ַ ְתּmust be destroyed (same as רוּמה ָ )תּ. ְ ֲשׂר ִראשׁוֹן ֵ ַמעthat was separated in doubt may be kept and eaten by the owner and does not have to be given to the ֵלוִ יbecause of the rule of "מוֹציא ֵמ ַח ֵברוֹ ָע ָליו ָה ְראָיָה ִ "ה. ַ th ֲשׂר ֵ רוּמת ַמע ַ ֲשׂר( ְתּ ֵ ֲשׂר ִמן ַה ַמע ֵ ) ַמעis 1/10 of the ֲשׂר ִראשׁוֹן ֵ ַמעwhich is separated and given to the כּ ֵֹהן. (1/10th of the 1/10th that was given to the = ֵלוִ י1/100th of the original total.) ֲשׂר ֵ רוּמת ַמע ַ ְתּapplies in all years excluding יטה ָ שׁ ִמ. ְ ֲשׂר ֵ רוּמת ַמע ַ ְתּcan only be eaten when it is ָטהוֹרand only by a כּ ֵֹהןor family that are טהוֹר. ָ Today it is separated and destroyed. (same as רוּמה ָ )תּ. ְ ֲשׂר ֵשׁנִ י ֵ ַמעis 1/10th of the produce that is left (after רוּמה ָ ְתּand ֲשׂר ִראשׁוֹן ֵ ַמעhave been taken = 9/100th of total). It is separated by the owner and must be brought to רוּשׁ ַליִ ם ָ ְ יto be eaten there (by anyone) or it may be redeemed onto money to be used to buy food in רוּשׁ ַליִ ם ָ ְי. st nd th th ֲשׂר ֵשׁנִ י ֵ ַמעin the 3rd and 6th ֵ ַמעapplies in the 1 , 2 ,4 , and 5 years. It is replaced by ֲשׂר ָענִ י years. Today ֲשׂר ֵשׁנִ י ֵ ַמעis separated and redeemed onto a coin (which is subsequently destroyed). ֲשׂר ָענִ י ֵ ַמעis 1/10th of the produce that is left (after רוּמה ָ ְתּand ֲשׂר ִראשׁוֹן ֵ ַמעhave been taken = 9/100th of total). ֲשׂר ָענִ י ֵ ַמעis separated by the owner and given to an ענִ י-a ָ poor person. rd th ֲשׂר ָענִ י ֵ ַמעapplies in the 3 , and 6 years (the years that there is no ֲשׂר ֵשׁנִ י ֵ )מע. ַ ֲשׂר ָענִ י ֵ ַמעmay be eaten by anyone. When the obligation is in doubt (i.e. ד ַמאי, ְ as is generally today), ֲשׂר ָענִ י ֵ ַמעmust be separated and may then be eaten by anyone. ֲשׂר ָענִ י ֵ ַמעthat was separated in doubt may be kept by the owner and does not have to be given to an ָענִ יbecause of the rule of "מוֹציא ֵמ ַח ֵברוֹ ָע ָליו ָה ְראָיָה ִ " ַה. 22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or [email protected] 98 ידיעות כלליות Part II General Halachos of ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹת The obligation of ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתapplies to all fruit, vegetables or grains grown in א ֶרץ יִ ְשׂ ָר ֵאל. ֶ Even when produce is exported from ֶא ֶרץ יִ ְשׂ ָר ֵאלit remain obligated in ֲשׂרוֹת ְ וּמע ַ תּרוּמוֹת. ְ – ֶט ֶבלOnce produce becomes obligated in ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתit is called ֶט ֶבלand may not be eaten by anyone (including )כּ ַֹהנִ יםuntil all ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתhave been separated. – ֻח ִליןAfter ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתhave been separated, the remaining produce is called ""ח ִלין. ֻ – ְד ַמאיA term for produce whose obligation of ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתis in doubt. e.g., Produce that may have already had ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתseparated from it. Even when the obligation is in doubt, ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתmust be separated. – ַה ִשׁיעוּרOne is not permitted to eat any amount of ֶט ֶבלproduce until all the ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתare separated. e.g., One may not eat cake with out separating ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתeven if just small amounts of flavorings are ט ֶבל. ֶ – ַעל ִמי ַה ִחיוּבThe obligation of ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתis the responsibility of the owner and/or any person that wants to eat the produce. – ְבּ ָר ָכהThe ְבּ ָר ָכהof "ֲשׂרוֹת ְ וּמע ַ וֹתיו וְ ִצוָּנוּ ְל ַה ְפ ִרישׁ ְתּרוּמוֹת ָ " ֲא ֶשׁר ִק ְדּ ָשׁנוּ ְבּ ִמ ְצis said whenever separating ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתon definitely obligated produce. A ְבּ ָר ָכהis not said when separating ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתon ְד ַמאי- whenever the obligation is in doubt. ֹשׁ ֵאינוֹ ִמינו ֶ – ִמ ִמין ַעל ִמינוֹ וְ לֹא ִמ ִמין ַעלOnly the same type of produce may be used as ֲשׂרוֹת ְ וּמע ַ תּרוּמוֹת. ְ e.g., One may not separate apples as ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתon oranges. – ֵח ֶלק ְפּ ִריPartial or cut fruit may be used as ֲשׂרוֹת ְ וּמע ַ תּרוּמוֹת. ְ e.g., A piece of tomato may be used for ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתto permit the tomatoes in a falafel. – ִמן ַה ִחיוּב ַעל ַה ִחיוּב וְ לֹא ִמן ַה ְפּטוּר ַעל ַה ִחיוּבThe ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתthat are separated must be as equally obligated as the produce they are permitting. Therefore one may not use produce that is ( ֻח ִליןpreviously tithed) or not obligated produce (that grew outside )א ֶרץ יִ ְשׂ ָר ֵאל ֶ as the ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתfor ( ֶט ֶבלun-tithed produce). ִמ ָשׁנָה ַעל ַח ֶב ְר ָתּה- Similarly one may not use produce of one year as ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתto permit produce grown in a different year. אוֹכל ִמ ַצד זֶה ֵ ְנוֹתן ֵעינָיו ְבּ ַצד זֶה ו ֵ – One may separate ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתby identifying the produce being declared as ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתwithout actually physically separating them. e.g., One may declare the 15 oranges on the west side of these fruit as ֲשׂר ִראשׁוֹן ֵ ַמעwithout actually moving the oranges. – ַשׁ ָבּת וְ יוֹם טוֹבIt is not permitted to separate ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתon ַשׁ ָבּתand Yom Tov. אוֹמד ֶ יתּן ַעל ִפּי ַ ִ – נThe amount of (דוֹלה ָ רוּמה ) ְג ָ ְתּthat needs to be separates may be estimated. מוּקף ָ – ִמן ַהWhile produce is being proclaimed as (דוֹלה ָ רוּמה ) ְג ָ ְתּit must be in close proximity to the produce that it is permitting. 22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or [email protected] 99 ידיעות כלליות רוּמה ָ ְתּ גדולה ֲשׂר ֵ ַמע ִראשׁוֹן רוּמת ַ ְתּ ֲשׂר ֵ ַמע ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵ ַמע ִראשׁוֹן ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע or ֲשׂר ָענִ י ֵ ַמע Part III Other Halachos that apply to fruit of ֶא ֶרץ יִ ְשׂ ָר ֵאל – ָע ְר ָלהThe prohibition that forbids all fruit of a tree in its first 3 years of growth. All fruit of ָע ְר ָלהmust be left to rot or destroyed. Today, the prohibition of ָע ְר ָלהis an issue by only a few fruit (e.g. grapes, peaches, pears, kiwi, Esrog), since most trees do not give marketable fruit during its first 3 years of growth. Fruit of ֶא ֶרץ יִ ְשׂ ָר ֵאלrequire a Hechsher if there is a possibility that it may be ע ְר ָלה. ָ – ְר ָבעיAll the fruit of a tree in its 4th year of growth must be brought to רוּשׁ ַליִ ם ָ ְ יto be eaten there (by anyone) or redeemed onto money to be used to buy food in רוּשׁ ַליִ ם ָ ְי. ְר ָבעיapplies in all years excluding יטה ָ שׁ ִמ. ְ Today, ְר ָבעיis redeemed onto a coin, which is subsequently destroyed. יטה ָ ְשׁ ִמor יעית ִ – ְשׁ ִבThe 7th year, in which all fields and orchards must be left idle. All produce that grew (e.g. by themselves) in the יטה ָ ְשׁ ִמyear must be left free, for all to take. ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתand ְר ָבעיare not required on produce of the יטה ָ ְשׁ ִמyear. Produce of יטה ָ ְשׁ ִמmay not be sold. 22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or [email protected] 100 ידיעות כלליות ִה ְלכוֹת ֵפּרוֹת ֶא ֶרץ יִ ְשׂ ָר ֵאל רוּמה ָ ְתּ (דוֹלה ָ ) ְג Given To How much Which years Halachos Kohen אוֹריי ָתא ַ ִמ ְדany amount ִמ ְד ַר ָבּנָן1/40th – 1/60th Today any amount All, excluding יטה ָ ְשׁ ִמ May be eaten only when it is ָטהוֹר, by a כּ ֵֹהןor family that are טהוֹר. ָ Today a minimal amount is separated and destroyed. May be eaten by anyone but only after ֲשׂר ֵ רוּמת ַמע ַ ְתּhas been separated. When the obligation is in doubt, ֲשׂר ִראשׁוֹן ֵ ַמעmust be separated (and ֲשׂר ֵ רוּמת ַמע ַ ְתּremoved) and then the ֲשׂר ִראשׁוֹן ֵ ַמעmay be eaten by anyone (as is generally done today). ֲשׂר ִראשׁוֹן ֵ ַמע Levi 1/10 All, excluding יטה ָ ְשׁ ִמ ֲשׂר ֵ רוּמת ַמע ַ ְתּ The Levi gives to Kohen 1/10th of the ֲשׂר ֵ ַמע ִראשׁוֹןthat he receives from the owner. (1/100th of the total) All, excluding יטה ָ ְשׁ ִמ May be eaten only when it is טהוֹר, ָ by a כּ ֵֹהןor family that are טהוֹר. ָ Today it is separated and destroyed. (same as רוּמה ָ )תּ. ְ 1,2,- 4,5 -- Must be brought to Yerushalaim and eaten there (by anyone) or must be redeemed onto money and used to buy food in Yerushalaim. Today it is redeemed onto a coin that is subsequently destroyed. May be eaten by anyone. When its obligation is in doubt, ֲשׂר ָענִי ֵ ַמעmust be separated and then the ֲשׂר ָענִי ֵ ַמעmay be eaten by anyone (as is generally done today). ֲשׂר ֵ ֲשׂר ִמן ַה ַמע ֵ ַמע ֲשׂר ֵשׁנִ י ֵ ַמע ַמ ֲע ֵשׂר ָענִ י ָע ְר ָלה th Owner 1/10th of what is left after ֲשׂר ִראשׁוֹן ֵ ַמעis taken. Poor 1/10th of what is left after ֲשׂר ִראשׁוֹן ֵ ַמעis taken. - -3, - - 6- All the fruit of a tree in its first 3 years of growth. All The fruit must be left to rot or destroyed. All, excluding יטה ָ ְשׁ ִמ Must be brought to Yerushalaim and eaten there (by anyone) or it must be redeemed onto money and used to buy food in Yerushalaim. Today it is redeemed onto a coin that is subsequently destroyed. 7th year Must be left open for all to take. ֲשׂרוֹת ְ וּמע ַ ְתּרוּמוֹתare not required. Fruit of יעית ִ ְשׁ ִבmay not be sold. Left to rot ְר ָבעי Owner All the fruit of a tree in its 4th year of growth. יטה ָ ְשׁ ִמ Free for all All produce that grew in the 7th year. יעית ִ ְשׁ ִב 22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or [email protected] (replacing ֲשׂר ֵשׁנִ י ֵ )מע ַ Name ידיעות כלליות 101 ילין ִ – ֵערוּב ַתּ ְב ִשׁReview Quiz )א׳Is it permitted to prepare on ַשׁ ָבּתfor a weekday if I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. Is it permitted to prepare on יוֹם טוֹבfor a weekday if I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. )ב׳Is it permitted to prepare on ַשׁ ָבּתfor יוֹם טוֹבif I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. )ג׳What is accomplished by making an ילין ִ ( ֵערוּב ַתּ ְב ִשׁwhat does it show)? ___________________ )ד׳What are the 2 reasons חז"לinstituted the requirement of ילין ִ ___________________ ? ֵערוּב ַתּ ְב ִשׁ _____________________________________________________________________________ )ה׳What does an ילין ִ ֵערוּב ַתּ ְב ִשׁconsist of? _______________________________. Is just a bag of cookies enough to make an ילין ִ _____________ ? ֵערוּב ַתּ ְב ִשׁ. )ו׳Can I make an Eruv out of a Kugel and a bowl of oatmeal? _____________. )ז׳Can the ילין ִ ֵערוּב ַתּ ְב ִשׁbe pickled or smoked? _____________ ִ ______________ ? ֵערוּב ַתּ ְב ִשׁ )ח׳What is the minimum amount of cooked food necessary for an ילין )ט׳What is commonly used for the ילין ִ ( ֵערוּב ַתּ ְב ִשׁthe common Minhag)? _____________________ )י׳Do the foods of the ילין ִ ֵערוּב ַתּ ְב ִשׁhave to be cooked especially for the ילין ִ _________ ? ֵערוּב ַתּ ְב ִשׁ ִ _____________ ? ֵערוּב ַתּ ְב ִשׁ )י״אWhat is the minimum amount of baked food necessary for an ילין )י״בWhat do some people use the bread of the ילין ִ ֵערוּב ַתּ ְב ִשׁfor? ____________________________ Why? ________________________________________________________________________ )י״גWhen is the best time to make an ילין ִ ______________________________________ ? ֵערוּב ַתּ ְב ִשׁ )י״דIf I make an ילין ִ ֵערוּב ַתּ ְב ִשׁcan I prepare on Thursday (Yom Tov) for ?שׁ ָבּת ַ ________________ )ט״וHow much does the Chulent have to be cooked before ?שׁ ָבּת ַ _________________________ )ט״זWhy do many Shuls have the Minhag to Daven early on the Friday night that follows Yom Tov? ________________________________________________________________________. )י״זWho is obligated in ילין ִ ________________________________________________ ? ֵערוּב ַתּ ְב ִשׁ )י״חWhat has to be done to be able to include someone else in the ילין ִ ֵערוּב ַתּ ְב ִשׁthat I make? _________________________________________________________. )י״טCan I rely on the Eruv that the Rav makes for the city instead of making my own? _______. If I forgot to make an Eruv, can I rely on the Rav's Eruv? _____________. If I forgot a 2nd time, can I rely on the Rav's Eruv? _____________. )כ׳Is a ְבּ ָר ָכהmade when making an ילין ִ _____________ ? ֵערוּב ַתּ ְב ִשׁ. )כ״אWhere should the ילין ִ ֵערוּב ַתּ ְב ִשׁbe when it is being designated? _______________________ )כ״בCan the "proclamation" be said in English? _____________. Can I say it in Aramaic if I don’t understand Aramaic? _____________. )כ״גCan I continue my ַשׁ ָבּתpreparations, if my ילין ִ ֵערוּב ַתּ ְב ִשׁgot eaten on Friday? _____________ 8-Nov-09 Eruv Tavshilin Quiz 02.doc00:03comments [email protected] ידיעות כלליות ילין ִ – ֵערוּב ַתּ ְב ִשׁTest Name ______________ 102 )א׳Is it permitted to prepare on ַשׁ ָבּתfor a weekday if I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. Is it permitted to prepare on יוֹם טוֹבfor a weekday if I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. Is it permitted to prepare on ַשׁ ָבּתfor יוֹם טוֹבif I make an ילין ִ ___________ ? ֵערוּב ַתּ ְב ִשׁ. )ב׳What is accomplished by making an ילין ִ ____ ? ֵערוּב ַתּ ְב ִשׁA) Starting preparations before Yom Tov B) Unifying all house members E) The Rav shows his concern C) Unifying the community D) ֶל ֶחם ִמ ְשׁ ֶנהis assured ִ ______ ? ֵערוּב ַתּ ְב ִשׁ )ג׳What are the 2 reasons חז"לinstituted the requirement of ילין A) that cooking should be done Erev Yom Tov B) there should be food for Yom Tov C) the Shabbos meals shouldn’t be neglected D) remind not to prepare for a weekday E) remind not to carry outside Eruv. )ד׳What does an ילין ִ ֵערוּב ַתּ ְב ִשׁconsist of? ______ A) Salted food B) cooked food and baked food C) 1 baked food only D) 2 cooked foods E) 2 baked food )ה׳Can I make an Eruv out of a Kugel and a bowl of oatmeal? _____________. Can the ילין ִ ֵערוּב ַתּ ְב ִשׁbe pickled or smoked? _____________ )ו׳What is the minimum amount of cooked food necessary for an ילין ִ _____ ? ֵערוּב ַתּ ְב ִשׁ A) An עומר B) A כביצה C) A רביעית D) A כזית E) 6 oz. ִ ( ֵערוּב ַתּ ְב ִשׁthe common Minhag)? _____________________ )ז׳What is commonly used for the ילין Do the foods of the ילין ִ ֵערוּב ַתּ ְב ִשׁhave to be cooked especially for the ילין ִ _________ ? ֵערוּב ַתּ ְב ִשׁ )ח׳What is the minimum לכתחילהamount of baked food necessary for an ילין ִ _____ ? ֵערוּב ַתּ ְב ִשׁ A) An עומר B) A כביצה C) A רביעית D) A כזית E) 6 oz. )ט׳What do some people use the bread of the ילין ִ ֵערוּב ַתּ ְב ִשׁfor? ____________________________ )י׳When is the best time to make an ילין ִ _____ ? ֵערוּב ַתּ ְב ִשׁA) As early in the month as possible B) As early in the week as possible C) ילה ָ ְל ַכ ְתּ ִחthe day before Erev Yom Tov D) Erev Yom Tov st E) 1 day Yom Tov ִ ֵערוּב ַתּ ְב ִשׁcan I prepare on Thursday (Yom Tov) for ?שׁ ָבּת ַ _____________ )י״א If I make an ילין )י״בHow much does the Chulent have to be cooked before ?שׁ ָבּת ַ ______ A) 1/5th B) 1/3rd C) 3/4 th D) fully cooked E) doesn’t have to be cooked at all. )י״גWhy do many Shuls have the Minhag to Daven early on the Friday night that follows Yom Tov? ______ A) Just in case it really isn’t Yom Tov B) Just in case Shabbos starts early C) To differentiate between Shabbos and Yom Tov D) So that there is time to eat the ילין ִ ֵערוּב ַתּ ְב ִשׁ E) So that the Shabbos preparation will be finished early )י״דWho is obligated in ילין ִ ______ ? ֵערוּב ַתּ ְב ִשׁ A) Only women B) Only men )ט״ו C) Everyone D) Only the one doing the cooking E) Only the Rav ִ ֵערוּב ַתּ ְב ִשׁthat I make? ___ What has to be done to be able to include someone else in the ילין A) He must make you a שליחB) He must hear the ְבּ ָר ָכה D) All the above E) Nothing C) He must own part of the ילין ִ ֵערוּב ַתּ ְב ִשׁ )ט״ז Can I rely on the Eruv that the Rav makes for the city instead of making my own? _______. If I forgot to make an Eruv a 2nd time, can I rely on the Rav's Eruv? _____________. )י״זWhere should the ילין ִ ֵערוּב ַתּ ְב ִשׁbe when it is being designated? _____ A) On the table B) In the stove C) In your left hand D) In your right hand E) In both hands )י״ח Can the "proclamation" be said in English? _____________. Can I say it in Aramaic if I don’t understand Aramaic? _____________. )י״ט Can I continue my ַשׁ ָבּתpreparations, if my ילין ִ ֵערוּב ַתּ ְב ִשׁgot eaten on Friday? __________ 8-Nov-09 Eruv Tavshilin Test 02.doc00:05 comments [email protected] ידיעות כלליות Name ימנֵי ַכ ְשׁרוּת ָ ִס- Review Quiz 1) What are the ימנִ ים ָ ִסthat are necessary for an animal to be Kosher? _____________________________________________________________________ _____________________________________________________________________ ַ 2) What does the Torah require, when it specifies that an animal is only Kosher if it is " שׁוֹס ַעת ?"שׁ ַסע ֶ __________________________________________________________ 3) Is an animal Kosher if it has only one of the above ימנִ ים ָ ?ס ִ ___________ 4) Who in the Torah is compared to a ח ִזיר/pig? ַ ___________ Why? ______________________________________________________________ 5) What are the ימנִ ים ָ ִסthat are necessary for a fish to be Kosher? _____________________________________________________________________ 6) Which of the two ימנִ ים ָ ִסcan a non Kosher fish also have? ___________ 7) Is a fish Kosher if it has only one ימן ָ ?ס ִ _________ 8) Is a fish Kosher if it has Microscopic scales? ___________ 9) Is a fish Kosher if its scales cannot be removed? ___________ 10) Is a fish Kosher if its scales are temporary (they fall off mid life)? _____________ 11) What is the criteria that the Torah gives to qualify a bird as being Kosher? __________________________ 12) How many species of non Kosher birds are there? ___________ 13) Why do we now limit ourselves to just a few species of kosher birds? ___________________________________________________________________ 8-Nov-09 Simanai Kashrus full review Quiz.doc Comments - (732) 370-8201 or [email protected] Name ידיעות כלליות ימנֵי ַכ ְשׁרוּת ָ ִס- Test 1) What are the ימנִ ים ָ ִסthat are necessary for an animal to be Kosher? ___________ A) Horns that are not shed B) Horns that are shed yearly C) Split hooves & chews its cud D) Split hooves & chews its cud & sheds its horns E) Split hooves or chews its cud 2) What does the Torah require, when it specifies that an animal is only Kosher if it is "שׁוֹס ַעת ֶשׁ ַסע ַ "? ___ A) Must chew its cud B) Shed its horns C) Fully split hooves D) Partially split hooves E) Have split upper teeth F) Hair on its tail 3) Is an animal Kosher if it has only one of the above ימנִ ים ָ ?ס ִ ____ A) Yes B) No D) Only if it also sheds its horns E) Only if it also doesn’t shed its horns C) Only some ַ 4) Who in the Torah is compared to a ח ִזיר/pig? ____ B) עשו C) נח D) מואבE) עמון F) עומות העולםG) כנען A) ישמעאל B) He/they have no manners C) He/they show there kosher Why? A) He/they ate a lot D) He/they seem to have many stomachs E) He/they are full of חטאים F) Are טמא ָ ִסthat are necessary for a fish to be Kosher? _____ 5) What are the ימנִ ים A) Swim on top of the water B) Swim on bottom of the water C) Don’t swim on bottom or top of water D) Only eat kosher fish E) Don’t eat other fish F) Fins and scales G) Fins, scales and teeth 6) Which of the ימנִ ים ָ ִסcan a non Kosher fish also have? ___ A) Fins B) Scales C) Teeth D) Swim on top of the water E) Swim on bottom of water ָ ִס F) Can’t have any of the ימנִ ים 7) Is a fish Kosher if it has only one ימן ָ ?ס ִ ___ A) Yes B) No C) Depends D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it 8) Is a fish Kosher if it has Microscopic scales? ___ A) Yes B) No C) Depends D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it 9) Is a fish Kosher if its scales cannot be removed? ___ A) Yes B) No C) Depends D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it 10) Is a fish Kosher if its scales are temporary (they fall off mid life)? ___ A) Yes B) No C) Depends D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it 11) What is the criteria that the Torah gives to qualify a bird as being Kosher? ____ A) Listed in the Torah B) Not listed in the Torah C) Chew its cud D) Split feet F) No criterion given in the Torah E) Split feet & chews its cud 12) How many species of non Kosher birds are there? ____ A) 2 B) 4 C)16 D) 20 E) 24 F) 36 G) 106 13) Why do we now limit ourselves to just a few species of kosher birds? _____ B) Birds now pray on other animal C) Don’t have clear A) Only a few are kosher tradition on others D) Species have intermingled E) Pollution has tainted their feathers F) Unknown reason 8-Nov-09 Simanai Kashrus full test.doc Comments - (732) 370-8201 or [email protected] Name______________ ידיעות כלליות שׁוֹמ ִרים ְ אַר ַבּע ְ - The Four Watchmen – Review Quiz Fill in the four שׁוֹמ ִרים ְ and their liability. יעה ָ ְפּ ִשׁ שׁוֹגֵג אוֹנֵס Negligence Lost or Stolen Accident אכה ָ יתה ַמ ֲח ַמת ְמ ָל ָ ֵמ Damaged Through Use ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ 10-Nov-09 4 Shomrim Review Quiz.doc21:35S Name______________ ידיעות כלליות שׁוֹמ ִרים ְ אַר ַבּע ְ - The Four Watchmen – Test Fill in the four שׁוֹמ ִרים ְ and their liability. יעה ָ ְפּ ִשׁ שׁוֹגֵג אוֹנֵס Negligence Lost or Stolen Accident אכה ָ יתה ַמ ֲח ַמת ְמ ָל ָ ֵמ Damaged Through Use ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ ________ 10-Nov-09 4 shomrim test 09.doc21:38S
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