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Q & A on Parashat Shemot

1. Why does the verse say "And Yosef was in Egypt?"
2. "…And they will go up out of the land." Who said this and what did he mean?
3. Why did Pharaoh specifically choose water as the means of killing the Jewish boys? (Two reasons.)
4. "She saw that he was good." What did she see "good" about Moshe that was unique?
5. Which Hebrew men were fighting each other?
6. Moshe was afraid that the Jewish People were not fit to be redeemed, because some among them committed a certain sin. What sin?
7. Why did the Midianites drive Yitro's daughters away from the well?
8. How did Yitro know that Moshe was Yaakov's descendant?
9. What lesson was Moshe to learn from the fact that the burning bush was not consumed?
10. What merit did the Jewish People have that warranted G-ds promise to redeem them?
11. Which expression of redemption would assure the people that Moshe was the true redeemer?
12. What did the staff turning into a snake symbolize?
13. Why didn't Moshe want to be the leader?
14. "And Hashem was angry with Moshe…" What did Moshe lose as a result of this anger?
15. What was special about Moshe's donkey?
16. About which plague was Pharaoh warned first?
17. Why didn't the elders accompany Moshe and Aharon to Pharaoh? How were they punished?
18. Which tribe did not work as slaves?
19. Who were the: a) nogsim b) shotrim?
20. How were the shotrim rewarded for accepting the beatings on behalf of their fellow Jews?
21. All references are to the verses and Rashis commentary, unless otherwise stated.

1. 1:5 – This verse adds that despite being in Egypt as a ruler, Yosef maintained his righteousness.
2. 1:10 – Pharaoh said it, meaning that the Egyptians would be forced to leave Egypt.
3. 1:10,22 – He hoped to escape Divine retribution, as G-d promised never to flood the entire world. Also, his astrologers saw that the Jewish redeemer's downfall would be through water.
4. 2:2 – When he was born, the house was filled with light.
5. 2:13 – Datan and Aviram.
6. 2:14 – Lashon hara (evil speech).
7. 2:17 – Because a ban had been placed on Yitro for abandoning idol worship.
8. 2:20 – The well water rose towards Moshe.
9. 3:12 – Just as the bush was not consumed, so too Moshe would be protected by G-d.
10. 3:12 – That they were destined to receive the Torah.
11. 3:16,18 – "I surely remembered (pakod pakadeti)."
12. 4:3 – It symbolized that Moshe spoke ill of the Jews by saying that they wouldn't listen to him, just as the original snake sinned through speech.
13. 4:10 – He didn't want to take a position above that of his older brother, Aharon.
14. 4:14 – Moshe lost the privilege of being a kohen.
15. 4:20 – It was used by Avraham for akeidat Yitzchak and will be used in the future by mashiach.
16. 4:23 – Death of the firstborn.
17. 5:1 – The elders were accompanying Moshe and Aharon, but they were afraid and one by one they slipped away. Hence, at the giving of the Torah, the elders weren't allowed to ascend with Moshe.
18. 5:5 – The tribe of Levi.
19. 5:6 – a) Egyptian taskmasters; b) Jewish officers.
20. 5:14 – They were chosen to be on the Sanhedrin.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 נטילת ידים בחדר בית המרחץ

שאלה: האם מותר ליטול ידים לסעודה בחדר האמבטיא או בבית הכסא?

תשובה: מרן השלחן ערוך (סימן ד) פסק, שהיוצא מבית הכסא צריך נטילת ידים. ומרן החיד"א כתב, שהוא משום רוח רעה השורה על הידים, ושכן מבואר בזוהר הקדוש. ועל פי זה כתב שאפילו אם נכנס לבית הכסא ולא עשה שם צרכיו וגם לא נגע בבשרו, מכל מקום, מיד בכניסתו שורה עליו רוח רעה, וצריך ליטול ידיו.

אלא שבבית המרחץ שלנו (אמבטיה) אין הדין כן, והנכנס לשם אינו צריך ליטול ידיו. ומרן רבינו עובדיה יוסף זצ"ל (הכ"מ) בספרו שו"ת יביע אומר (ח"ג סימן א) הביא ראיות רבות לדבר, ושכן מוכח ממה שאמרו בגמרא במסכת שבת (מא.) שמותר לשתות מהמים שהיו בתוך בית המרחץ. ואילו היה חשש "רוח רעה" בבית המרחץ, לא היו מתירים לשתות שם כלל, שהרי רוח רעה שורה על אוכלין ומשקין שנמצאים שם. אלא ודאי, בבית המרחץ אין רוח רעה כלל. ולכן גם אין מניעה ליטול שם ידים, ולנגבם מחוץ לחדר האמבטיה לאחר שיברך.

ובשו"ת יביע אומר חלק שביעי (סימן כז), הביא מרן רבינו זצ"ל עוד סברא להקל בדבר, שכן חדרי האמבטיה שבזמנינו, אינם מיוחדים רק לרחיצת הגוף, אלא רגילים לעשות שם גם תשמישים אחרים, ומניחים שם דברים למשמרת. ומטעם זה אין זה בגדר מקום ששורה בו רוח רעה. והביא ראיות לדבריו.

וכל זה בחדר אמבטיה שאין שם שירותים. אבל כשיש שם שירותים, אין להתיר ליטול שם ידים, אלא אם כן בשעת הדחק. ואף על פי שיש פוסקים שסוברים שחדרי שירותים של זמנינו אין להם דין בית הכסא משום שהם נקיים תמיד, מכל מקום לכתחילה יש להחמיר בזה, שלא ליטול ידים שם, ורק כשאין לו מקום אחר לנטילת ידים, יכול להקל ליטול ידים אף בבית הכסא, ויברך על נטילת ידים בחוץ לפני הניגוב.

ולסיכום: חדר אמבטיה שאין שם שירותים, מותר ליטול בתוכו ידים. ויברך על הנטילה בצאתו משם לפני שינגב. ואם יש שם שירותים, לא יטול שם את ידיו. ורק בשעת הדחק שאין כשאין אפשרות אחרת, רשאים ליטול שם ידים, הן לסעודה והן לנטילת הבוקר.

Washing One’s Hands in the Restroom

Question: Is it permissible to wash one’s hands (Netilat Yadayim) in the restroom or shower room?

Answer: Maran Ha’Shulchan Aruch (Chapter 4) rules that one who exits the restroom requires Netilat Yadayim. Maran Ha’Chida writes that this is because of the evil spirit which rests on one’s hands. The holy Zohar states likewise. Based on this, he writes that even if one enters the restroom and does not use the facilities or touch concealed parts of one’s body, one must nevertheless wash his hands as a result of the evil spirit which rests on them upon one’s exit from the restroom.

Nevertheless, this law does not apply to shower rooms in our times; one who enters such a room does not need to wash his hands. Maran Rabbeinu Ovadia Yosefzt”l (in his Responsa Yabia Omer, Volume 3, Chapter 1) brings several proofs to support this matter, especially from the fact that the Gemara (Shabbat 41a) allows drinking water that was in a bathhouse. Were there to be a concern of an “evil spirit” in the bathhouse, drinking there would be forbidden for an evil spirit would rest on any food or beverage in the bathhouse. Rather, there must not be any evil spirit in a bathhouse at all. There is therefore no issue with washing one’s hands in a shower room and then to dry them outside the shower room following recitation of the blessing.

In his Responsa Yabia Omer, Volume 7, Chapter 27, Maranzt”l cites another reason for leniency regarding this matter which is that shower rooms nowadays are not designated only for showering and bathing; rather, other things in this room as well as well as the room being used for storage. For this reason, such a room does not retain an evil spirit. He proceeds to support this with several sources.

All of the above applies only to a shower room which does not contain a toilet; however, if it does contain a toilet (in which case it will no longer be called a “shower room” but by its more common name, “bathroom”), one may not act leniently and wash his hands there unless it is a pressing situation. Although some Poskim rule that bathrooms nowadays are not halachically considered “lavatories” because they are constantly kept clean, one must nevertheless act stringently and not performNetilat Yadayim there. Only if one has no other place to wash his hands may one wash them within a bathroom after which one must exit, recite the “Al Netilat Yadayim” blessing, and then dry one’s hands.

Summary: One may wash one hands (Netilat Yadayim) inside a shower room which does not contain a toilet. One should recite the blessing outside of this room before drying one’s hands. If there is a toilet in this room, one should not wash his hands there. Only in a pressing situation where there is no other choice may one wash his hands in a restroom. This applies to both the morning hand-washing and washing one’s hands for a bread meal.

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Berit Mila

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Q & A on Parashat Vayechi

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. Why is kindness towards the dead called "chesed shel emet" — kindness of truth?
   47:29 – Because the giver expects no reward from the recipient.
2. Give three reasons Yaakov didn't want to be buried in Egypt.
   47:29 – a) Egypt's ground was to be plagued with lice; b) At the time of the resurrection, those buried outside Israel will suffer; c) So the Egyptians wouldn't make him into an idol.
3. How do you treat a "fox in his time" (i.e., a commoner who rules)?
   47:31 – Bow to him.
4. "When I was coming from Padan, Rachel died on me… I buried her there on the way to Efrat…" Why did Yaakov say all this to Yosef?
   48:7 – Yaakov thought Yosef harbored resentment since Yaakov had not buried Yosef's mother, Rachel, in the Ma'arat HaMachpela.
5. Initially, why was Yaakov unable to bless Efraim and Menashe?
   48:8 – The Shechina departed from him.
6. What does pillalti mean?
   48:11 – "I thought."
7. What does "Shechem" mean as used in this week's parsha? (two answers)
   48:22 – a) The actual city of Shechem; b) A portion.
8. Which individual is called "the Emori"? Why? Give two reasons.
   48:22 – Esav. a) He acted like an Emorite; b) He trapped his father with words (imrei pi).
9. What did Yaakov want to tell his sons but was unable to?
   49:1 – When mashiach will come.
10. What privileges did Reuven lose due to his rash actions?
    49:3 – Priesthood and Kingship.
11. What congregation from Yaakov's offspring did Yaakov not want to be associated with?
    49:6 – Korach and his congregation.
12. What did Yehuda do after he heard Yaakov rebuke Reuven, Shimon and Levi? Why?
    49:8 – He drew back. He was afraid that Yaakov would rebuke him for the incident with Tamar.
13. What does milk do to teeth?
    49:12 – It makes them white.
14. Why is Yissachar like a "strong-boned donkey"?
    49:14 – Just as a donkey bears a heavy burden, so the tribe of Yissachar bears the yoke of Torah.
15. With what resource did both Yaakov and Moshe bless Asher?
    49:20 – Oil-rich land.
16. In Yosef's blessing, Yaakov said, "They embittered him…" Who are "they"?
    49:23 – Yosef's brothers, Potifar and his wife.
17. Which descendants of Binyamin "will divide the spoils in the evening"?
    49:27 – Mordechai and Esther.
18. From whom did Yaakov buy his burial place?
    50:5 – From Esav.
19. What oath did Yosef make to Pharaoh?
    50:6 – Yosef swore not to reveal Pharaoh's ignorance of Hebrew.
20. Which two sons of Yaakov did not carry his coffin? Why not?
    50:13 – Levi, because he would carry the aron (holy ark). Yosef, because he was a king.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 נטילת ידיים במי הים התיכון, ובמים שעברו תהליך "התפלה"

שאלה: הנמצא בחוף הים, ורוצה לאכול פת לחם, ואין לו מים ליטול את ידיו, האם רשאי ליטול את ידיו במי הים?

מים מלוחים
תשובה: בדיני נטילת ידיים, המבוארים במשנה ובגמרא למדנו, שמים שהם מלוחים, פסולים לנטילת ידיים. וכן מים שהם מרים, עד כדי כך שאפילו בהמה או כלב אינו יכול לשתות מהם, פסולים לנטילת ידיים. וכן שנינו במשנה במסכת ידיים (פ"א משנה ג), שהמים המלוחים פסולים לנטילת ידיים. וכן פסקו כל הפוסקים, ומרן השלחן ערוך (סימן קס).

לפיכך הדין ברור, שאי אפשר לקחת כלי, ולמלאותו במי הים, וליטול בעזרתם את הידיים לסעודה. כי מים אלה פסולים לנטילה.

מים בנעשה בהם מלאכה
מים שנעשתה בהם מלאכה, כגון מים ששרו בתוכם פת כדי לרכך אותה, וכן מים שהדיחו בהם כלים וכדומה, פסולים לנטילת ידיים. כמו שפסק מרן בשלחן ערוך (שם, סעיף ב).

לפיכך, מים שהדיחו בהם כלים, אף על פי שהם עדיין נקיים, וניתן לשתות בהם, בכל זאת הם פסולים לנטילת ידיים, שהרי נעשתה בהם מלאכה.

מי ים ומי שופכין שהותפלו
אך יש להוסיף, לגבי מי ים שעברו תהליך "התפלה", על ידי הרתחה, או על ידי סינון מיוחד במערכות מיוחדות, עד כדי כך שנעשו ראויים לשתיה, וכפי שהחלו לנהוג בזמנינו, הרי מים אלה כשרים לנטילת ידיים. שהרי עתה הם טובים לשתיה.

ורק מי שופכין שעברו תהליך התפלה, פסולים לנטילת ידיים אפילו אם נעשו ראויים לשתיה על ידי ההתפלה, משום שמים אלה פסולים לנטילת ידיים, לא מחמת טעמם הרע, אלא מחמת מה שנעשתה בהם מלאכה, וההתפלה אינה מוציאה את המים מפסול זה, שסוף סוף אלה הם המים שנעשתה בהם מלאכה, בטיפת כלים וכדומה. וכפי התנאים שביאר בזה בשו"ת אוצרות יוסף (סימן ז, עמוד לד. ושם הובאו דברי הגר"ש ואזנר שליט"א, שכתב שאם חילחלו את המים באדמה, כעין מי תהום, הרי פנים חדשות באו לכאן, והם כשרים לנטילת ידיים.).

לסיכום: מי ים פסולים לנטילת ידיים. ובהלכה הבאה נבאר כיצד ניתן לטהר את הידיים גם במי הים.

Washing One’s Hands with Water from the Mediterranean Sea and Water which has been Desalinated

Question: If one is at the seashore and wishes to eat bread but has no water to wash his hands with, may he wash his hands using the water of the sea or ocean?

Salty Water
Answer: Regarding the laws of washing one’s hands for a bread meal, the Mishnah and Gemara teach us that salty water is invalid for the Mitzvah of Netilat Yadayim. Similarly, water that is so bitter that not even a dog or other animal would drink from it is likewise invalid for Netilat Yadayim. Indeed, the Mishnah in Masechet Yadayim (Chapter 1, Mishnah 3) states that salty water is invalid for Netilat Yadayim. All Poskim, including Maran Ha’Shulchan Aruch (Chapter 160), rule likewise.

It is therefore clear that one may not take a vessel, fill it with water from the sea or ocean, and wash his hands with it for a bread meal, for this water is invalid for Netilat Yadayim.

Water with which Work has been Performed
Water with which work has been performed, such as water which bread was soaked in in order to soften it, water which was used to wash dishes, and the like, is invalid for Netilat Yadayim based on the ruling of Maran Ha’Shulchan Aruch (ibid, Section 2).

Thus, water which was used to wash dishes is invalid for Netilat Yadayim even if the water is still clean and drinkable, for work has been performed with this water.

Sea Water and Sewage Water which have been Desalinated or Treated
Nevertheless, regarding water which has undergone a desalination process by boiling it or filtering it with all sorts of high-tech systems until the water is drinkable as is the case in our days, this water then becomes valid for Netilat Yadayim, for the water is now drinkable.

On the other hand, sewage water that has undergone treatment is nevertheless invalid for Netilat Yadayim even if it becomes drinkable, for the invalidity of this water does not stem from its putrid taste; rather, it is because work has been performed with this water and the treatment process cannot be reversed, for ultimately, work has indeed been performed with this water. This is based on the guidelines provided in the Responsa Otzarot Yosef (Chapter 7, page 34. The author quotes Hagaon Harav Shmuel Wosner Shlit”a who rules that if the water was permeated through the ground similar to well-water, this is considered a “new face” for the water and it indeed becomes valid for Netilat Yadayim).

Summary: Sea water is invalid for Netilat Yadayim. In the next Halacha we shall discuss how one may acceptably purify his hands using sea water.

****

***

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New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 till Arbit at 7.30 every evening

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*** 

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Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

 ****

Q & A on Parashat Vayigash

 All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. What threatening words did Yehuda say to Yosef?
   44:18 – He threatened that Yosef would be stricken with leprosy, like Pharaoh when he took Sarah from Avraham. Alternatively, Yehuda threatened to kill Yosef and Pharaoh.
2. Why did Yehuda say his missing brother died?
   44:20 – Yehuda feared that if he said his missing brother was alive, Yosef would demand to see him.
3. Why was Yehuda the one to plead for Binyamin?
   44:32 – He was the one who took "soul" responsibility for him.
4. What do we learn from Yosef telling his brothers "Go up to my father"?
   45:9 – We learn that Eretz Yisrael is higher than all other lands.
5. What two things did the brothers see that helped prove that he was really Yosef?
   45:12 – He was circumcised like they were, and he spoke lashon hakodesh.
6. Why did Binyamin weep on Yosef's neck?
   45:14 – Binyamin wept for the destruction of Mishkan Shilo built in Yosef's territory.
7. Why did Yosef send old wine to Yaakov?
   45:23 – Elderly people appreciate old wine.
8. What did Yosef mean when he said "Don't dispute on the way"?
   45:24 – He warned that if they engage in halachic disputes, they might not be alert to possible travel dangers.
9. What happened to Yaakov when he realized Yosef was alive?
   45:27 – His ruach hakodesh (prophetic spirit) returned.
10. Why did G-d tell Yaakov, "Don't fear going down to Egypt"?
    46:3 – Because Yaakov was grieved to leave Eretz Canaan.
11. "I will bring you up" from Egypt. To what did this allude?
    46:4 – That Yaakov would be buried in Eretz Canaan.
12. What happened to the property that Yaakov acquired in Padan Aram?
    46:6 – He traded it for Esav's portion in the Cave of Machpelah.
13. Who was the mother of Shaul ben HaCanaanit?
    46:10 – Dina bat Yaakov.
14. When listing Yaakov's children, the verse refers to Rachel as "Rachel, wife of Yaakov." Leah, Bilhah and Zilpah are not referred to as Yaakov's wives. Why?
    46:19 – Rachel was regarded as the mainstay of the family.
15. Yosef harnessed his own chariot instead of letting a servant do it. Why?
    46:29 – Yosef wanted to hasten to honor his father.
16. Why were shepherds abhorrent to the Egyptians?
    46:34 – Because the Egyptians worshipped sheep.
17. Why did Yosef pick the weakest brothers to stand before Pharaoh?
    47:2 – So Pharaoh wouldn't see their strength and draft them.
18. What blessing did Yaakov give Pharaoh when he left his presence?
    47:10 – That the waters of the Nile should rise to greet Pharaoh.
19. Yosef resettled the land of Egypt, moving the people from city to city. What were his two motives for this?
    47:21 – In order to remind them that they no longer owned the land, and to help his family by removing the stigma of being strangers.
20. Whose fields were not bought by Yosef?
    47:22 – The Egyptian priests.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 נטילת ידיים לאחר ביקור בקברי צדיקים, ועוד

שאלה: האם יש ליטול ידיים לאחר ביקור בקברי צדיקים או בבית הקברות? והאם החיוב הוא דוקא כשמבקרים בבית הקברות, או אפילו לאחר השתתפות בהלוייה?

תשובה: מרן השלחן ערוך (סימן ד) כתב, ש"ההולך בין המתים, צריך ליטול את ידיו". וכן נהגו מימות עולם, שהמבקרים בבית הקברות, נוטלים אחר כך את ידיהם, עם כלי, ונוטלים שלוש פעמים בכל יד לסירוגין, כפי שעושים בנטילת ידיים של שחרית.

טעם הנטילה
ומקור הדברים בדברי המרדכי (ברכות סי' קצד) ושאר הראשונים. אולם טעם נטילת הידיים הזו, שנוי במחלוקת. כי הרמב"ן בתורת האדם (שער האבל עמוד קנו) כתב, שיש ליטול ידיים במים כשיוצאים מבית הקברות, משום שהמים רומזים ליצירת האדם. והסביר את הדברים קצת באריכות. והמאירי (קונטרס בית יד, ה"ד בהלכה ברורה ח"א עמ' ק) כתב, שהטעם הוא משום נקיות בלבד.

ולעומתם כתב המהרי"ל, שטעם הנטילה הוא משום רוח רעה ששורה על הידיים לאחר הביקור בבית הקברות. וכן מוכח מדברי עוד מרבותינו הראשונים. ואף הרמב"ן בסוף דבריו הביא ששמע מפי אחד מרבותיו שיש ליטל ידיים, משום שהם רמז לטהרת הטומאה. עיין שם.

ולפיכך מובן היטב, מה שנהגו שכל הנכנס לארבע אמותיו של הנפטר, נוטל את ידיו. (וכן כתב המגן אברהם סעיף קטן כא). שהרי יש שם טומאת מת. וכן כל המלוים את המת, ששהו בתוך ארבע אמותיו נוהגים שנוטלים את ידיהם.

מי שרק השתתף בהלויה
אבל מי שהשתתף בהלויה, ולא היה מנושאי המיטה, ולא קרב כלל אל המיטה (לתוך ארבע אמותיה, כשני מטר), ולא היה כלל באהל המת, (כלומר, בחדר שהו המת), כתב הרמב"ן בתורת האדם (עמוד קנה) בשם גאון, שאינו צריך ליטול את ידיו כלל.

ויש לציין, כי הביקור בבית הקברות שלא לצורך הוא דבר שאינו רצוי, ומרן רבינו עובדיה יוסף זצ"ל היה מייעץ למקורביו שלא לבקר כלל בבית הקברות. והיה מזכיר את דברי הגר"א מוילנא, שכל הצרות והעוונות באים מחמת ביקור בבית העלמין.

קברי הצדיקים
וכל זה בסתם בתי קברות, אבל מי שמבקר במקום שקבור בו צדיק, ואין שם קברות אחרים בסמוך אליו, כמו קבר רבי שמעון בר יוחאי וכדומה, אינו צריך ליטול את ידיו אחר כך. מפני שאין רוח רעה מצוייה שם. (ילקוט יוסף סימן ד עמוד תיב).

ולסיכום: מי שביקר בבית הקברות, צריך ליטול אחר כך את ידיו, כפי שנוטלים ידיים בבוקר. וכן מי ששהה בבית שיש בו נפטר, או בתוך ארבע אמותיו של הנפטר, צריך ליטול ידיו. ולעתיד לבוא יקומו המתים לתחיה, ותתבטל טומאתם, יראו עינינו וישמח לבנו במהרה בימינו. אמן.

Washing One’s Hands After Visiting the Graves of Righteous Individuals

Question: Must one wash his hands after visiting the graves of righteous individuals or visiting a cemetery? Is the obligation to do so specifically after visiting a cemetery or is one obligated to do so even after participating in a funeral?

Answer: Maran Ha’Shulchan Aruch (Chapter 4) writes: “One who walks between the deceased must wash his hands.” This is indeed the age-old custom that after one visits a cemetery, one washes his hands with a vessel three times while alternating from hand to hand as one would perform the Netilat Yadayim upon awakening in the morning.

The Reason for This Hand-Washing
The source for this law can be found in the commentary of the Mordechi (Berachot, Chapter 194) among other Rishonim. Nevertheless, the reason for this hand-washing is subject to a disagreement. The Ramban writes in his Torat Ha’Adam (Sha’ar Ha’Evel, page 156) that one must wash his hands after leaving a cemetery, for water symbolizes man’s formation. He proceeds to discuss this matter lengthily. However, the Meiri (in his Kuntres Bet Yad quoted by theHalacha Berura, Volume 1, page 100) writes that the reason for this is merely for the purpose of cleanliness.

On the other hand, the Maharil writes that the reason for this is because of the Evil Spirit which rests on one’s hands after visiting a cemetery. Other Rishonim write likewise. Indeed, even the Ramban writes at the end of his discussion that he has heard from one of his teachers that the reason for this hand-washing is that it symbolizes purification of the impure.

Based on this, it is quite understandable why it is customary for anyone who enters the four Amot (approximately six feet) of a deceased person to wash his hands (see Magen Avraham, Chapter 4, Subsection 21 where he rules likewise), for the impurity of the dead rests there. Similarly, all those who have accompanied the body of the deceased and were within four Amot of the body customarily wash their hands.

One Who Participates in a Funeral
Nevertheless, if one merely participates in a funeral but did not carry the casket, enter within four Amot of it, or enter a roofed area along with the casket, the Ramban writes in his Torat Ha’Adam (page 155) in the name of a Gaon that one need not wash his hands at all.

We must point out that visiting a cemetery needlessly is not the best thing to do. Indeed, Maran Rabbeinu Ovadia Yosefzt”l would advise those close to him not to visit cemeteries at all. He would quote Hagaon Rabbeinu Eliyahu of Vilna as saying that all sorts of suffering and sins come about as a result of visiting cemeteries.

Graves of Righteous Individuals
All of the above applies to regular cemeteries; however, if one visits the grave of a righteous individual and there are no other graves in the vicinity, such as the tomb of Rabbi Shimon bar Yochai, one need not wash his hands afterward, for no Evil Spirit rests there (see Yalkut Yosef, Chapter 4, page 412).

Summary: One who visits a cemetery must wash his hands as he does in the morning upon exiting the cemetery. Similarly, one who was in a house along with the body of a deceased person or one who enters the four Amot (approximately six feet) of a deceased person must wash his hands. In the future, the deceased will be resurrected and their impurity will be nullified. May we merit seeing this day, speedily and in our lifetimes, Amen.

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Sefer Yalkut Yosef

THIS SHABBAT 

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Shabbat Rosh Chodesh Chanuka

where we take out 3 Seferim

(1) Parashat Miketz (6 Aliyot)

2) Rosh Chodesh (7th Aliya) followed by Kadish

3) Chanuka (Maftir) followed by Kadish

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Q & A on Parashat Miketz

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. What did the fat cows being eaten symbolize?
   41:4 – That all the joy of the plentiful years would be forgotten. (Notthat the good years would provide food for the bad years.)
2. How did Pharaoh's recollection of his dream differ from Nevuchadnetzar's recollection of his dream?
   41:8 – Pharaoh remembered the contents of his dream but didn't know its meaning. Nevuchadnetzar forgot even the contents of his dream.
3. What was significant about the fact that Pharaoh dreamed repeatedly?
   41:32 – It showed that the seven good years would start immediately.
4. What does "Tsafnat Panayach" mean?
   41:45 – He who explains things that are hidden and obscure.
5. What happened to the Egyptians' grain that was stored in anticipation of the famine?
   41:55 – It rotted.
6. What did Yosef require the Egyptians to do before he would sell them grain?
   41:55 – Become circumcised.
7. Did Yaakov and his family still have food when he sent his sons to Egypt? If yes, why did he send them?
   42:1 – Yes, but he sent them because he did not want to cause envy in the eyes of those who did not have food.
8. What prophetic significance lay in Yaakov's choice of the word "redu" — "descend" (and not "lechu" — "go")?
   42:2 – It hinted to the 210 years that the Jewish people would be in Egypt: The word "redu" has the numerical value of 210.
9. Why does the verse say "Yosef's brothers" went down to Egypt (and not "Yaakov's sons")?
   42:3 – Because they regretted selling Yosef and planned to act as brothers by trying to find him and ransom him at any cost.
10. When did Yosef know that his dreams were being fulfilled?
    42:9 – When his brothers bowed to him.
11. Under what pretext did Yosef accuse his brothers of being spies?
    42:12 – They entered the city through 10 gates rather than through one gate.
12. Why did the brothers enter the city through different gates?
    42:13 – To search for Yosef throughout the city.
13. Who was the interpreter between Yosef and his brothers?
    42:23 – His son Menashe.
14. Why did Yosef specifically choose Shimon to put in prison?
    42:24 – Because he was the one who cast Yosef into the pit and the one who said, "Here comes the dreamer." Alternatively, to separate him from Levi, as together they posed a danger to him.
15. How does the verse indicate that Shimon was released from prison after his brothers left?
    42:24 – The verse says Shimon was bound "in front of their eyes," implying that he was bound only while in their sight.
16. What was Yaakov implying when he said to his sons: "I am the one whom you bereaved"?
    42:36 – That he suspected them of having slain or sold Shimon, and that they may have done the same to Yosef.
17. How did Reuven try to persuade Yaakov to send Binyamin to Egypt?
    42:37 – He said, "Kill my two sons if I fail to bring back Binyamin."
18. How long did it take for Yaakov and family to eat all the food that the brothers brought back from Egypt? Give the answer in terms of travel time.
    43:2,10 – Twice the travel time to and from Egypt.
19. How much more money did the brothers bring on their second journey than they brought on the first journey? Why?
    43:12 – Three times as much, in order to repay the money they found in their sacks and to buy more even if the price had doubled.
20. How did the brothers defend themselves against the accusation of theft?
    44:8 – They said, "We returned the money we found in our sacks; can it be that we would steal?"

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

הדלקת נר חנוכה במוצאי שבת והדלקת נר חנוכה מנר חשמל

במוצאי שבת חנוכה, מדליקים בבית הכנסת נרות חנוכה, ואחר כך מבדילים על הכוס, כדי לאחר יציאת השבת כמה שאפשר, ואף על פי שהמדליק נרות חנוכה, פורק מעליו את קדושת השבת, מכל מקום הרי כל הציבור שאינם מדליקים נשארים בקדושת השבת עד שיבדילו. וגם כדי שיהיה פרסומי ניסא בהדלקת הנרות בבית הכנסת, שהרי אם יבדילו קודם ההדלקה, כבר רוב הציבור ילכו לבתיהם קודם ההדלקה.

וכשמגיע אדם לביתו, כיוון שבלאו הכי בעצם מעשה ההדלקה מסיר מעליו קדושת השבת, לכן יקדים ההבדלה על הכוס תחילה, ואחר כך ידליק נרות, שתדיר ושאינו תדיר, תדיר קודם.

למנהג רבים ושלמים הנוהגים להחמיר שלא לעשות מלאכה במוצאי שבת, עד שיבוא זמן רבינו תם, הוא הדין שאף במוצאי שבת חנוכה צריכים להמתין שלא להדליק נרות עד זמן רבינו תם, מפני שאין זה מנהג טוב בעלמא, אלא ראוי ונכון לכל אחד ואחת לנהוג כשיטת רבינו תם, ובפרט שכן דעת מרן השולחן ערוך.

אין מברכים ברכת "בורא מאורי האש" על נרות חנוכה (וכגון בבית הכנסת שמדליקים קודם ההבדלה, או אם טעה והדליק נרות קודם ההבדלה), שהרי אסור ליהנות מנרות חנוכה, ואין מברכים "בורא מאורי האש" עד שיאותו לאורו, והיינו הנאה מאור הנר, אבל על נר השמש שהוא חול, מותר לברך "בורא מאורי האש".

לעניין הדלקת נרות חנוכה בנר חשמלי כתב מרן הרב עובדיה יוסף שליט"א, שאין יוצאים ידי חובה בהדלקת חנוכייה חשמלית, מפני שאין בחנוכייה חשמלית לא שמן ולא פתילה, והנס שהתרחש במנורת בית המקדש היה בשמן שהספיק לשמונה ימים, ולכן אף שמותר להשתמש לנר חנוכה בנרות של נפט או שמן פרפין וכדומה, מכל מקום יש דמיון בינם לבין שמן זית, מה שאין כן בחשמל, ועוד נוספו בזה סברות לאיסור הדלקת נר חנוכה בחשמל. ומכל מקום כתב מרן הרב שליט"א, שאם יזדמן שאין לאדם שום אפשרות להדליק בשמן או בשעווה, ידליק במנורה חשמלית בלא ברכה. וצריך שיהיה הנר מונח במקום שאין רגילים להניחו בשאר ימות השנה כדי שיהיה ניכר שהוא נר חנוכה.

וכבר הזכרנו בדין הדלקת נרות שבת, שלגבי ברכת בורא מאורי האש בהבדלה במוצאי שבת, צריך שיהיה נר ממש עם אש גלויה, אבל אין לברך על נר חשמל. וכן הסברנו את הדין בזה לעניין נרות שבת

Lighting Chanukah Candles on Motza'ei Shabbat and Electric Chanukah Candles

On Motza'ei Shabbat Chanukah, in the synagogue the Chanukah candles are lit first and only following that is Havdala made, in order to delay the departure of Shabbat as much as possible. Although the one lighting the Chanukah candles removes the sanctity of Shabbat from himself, nevertheless, the rest of the members of the congregation who have not yet lit still remain in the sanctity of Shabbat. Also, the Chanukah candles are lit first in order to publicize the miracle, for if Havdala were to be made first, most of the congregation would have gone home before Chanukah candle lighting.

When one returns home from synagogue, since the act of lighting a fire will in any case remove the sanctity of Shabbat, he should first make Havdala and only then light Chanukah candles, for the more frequent Mitzvah should be performed first.

Those who follow the righteous custom not to do work on Motza'ei Shabbat until nightfall according to the opinion of Rabbeinu Tam should also abstain from lighting the Chanukah candles on Motza'ei Shabbat Chanukah until nightfall according to Rabbeinu Tam, for this is not merely "another good custom"; rather, it is correct and proper for everyone to follow the opinion of Rabbeinu Tam in this matter, especially since this is the opinion of Maran HaShulchan Aruch as well.

One may not recite the blessing of "Boreh Me'orei Ha'esh" on the Chanukah candles (for instance in the synagogue where Chanukah candles are lit before Havdala, or if a person mistakenly lit the Chanukah candles at home before Havdala) for one may not recite this blessing until he benefits from the flame, and it is forbidden to benefit from the light of the Chanukah candles. However, one may recite this blessing on the "Shamash" (additional) candle, for one is permitted to benefit from the Shamash.

Maran Harav Ovadia Yosef Shlit"a writes that one does not fulfill his obligation by lighting electric Chanukah lights, since an electric Menorah contains neither oil or wicks and the miracle that occurred in the Menorah of the Holy Temple was in the oil which lasted for eight days. Therefore, even though one may light Chanukah candles filled with kerosene or paraffin oil, this is because they are somewhat similar to olive oil, unlike electricity which is in no way similar to olive oil. This is in addition to other reasons to prohibit lighting electric Chanukah candles. Maran Harav Ovadia Yosef Shlit"a writes, however, that if one is in a situation where he cannot light Chanukah candles with either oil or wax candles, he may in fact light an electric Menorah without reciting a blessing. Additionally, the electric Menorah must be laid in a place where it is not usually placed the rest of the year for it to be noticeable that these are Chanukah candles.

We have already mentioned in the laws of lighting Shabbat candles that regarding the blessing of "Boreh Me'orei Ha'esh" on Motza'ei Shabbat, one must specifically use an open flame, as opposed to electric light which is invalid for this blessing. We have also previously mentioned the Halacha regarding lighting electric Shabbat candles

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