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Shabbat Shekalim

This week we read Parashat Shekalim

Shekalim

When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

The funds raised were primarily used to purchase cattle for the communal sacrifices. The leftover monies were used for a variety of communal purposes, including providing salaries for the judges and maintenance of the Temple, its vessels, and the city walls.

This annual tax, known as the machatzit hashekel, was due on the 1st of Nissan. One month earlier, on the 1st of Adar, the courts began posting reminders about this Biblical obligation. In commemoration, the Shekalim is the first of four readings added during or immediately before the month of AdarTorah reading of the Shabbat that falls on or before Adar is supplemented with the verses (Exodus 30:11-16) that relate G‑d's commandment to Moses regarding the first giving of the half-shekel.

The Shekalim haftarah (II Kings 11:17-12:17) continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple.

(We too give a commemorative half shekel to charity—on the Fast of Esther.)

"Parshat Shekalim" is the first of four special readings added during or immediately before the month of Adar (the other three being Zachor, Parah and Hachodesh).

The Shekalim reading is also related to the upcoming holiday of Purim. According to the Talmud, Haman's decree was averted in merit of the mitzvah of machatzit hashekel.

Haftara

II Kings 11:17-12:17.

The Parshat Shekalim Torah reading discusses the annual obligation for every Jew to give half a shekel to the Temple coffers. The haftorah discusses the efforts of King Jehoash (9th century BCE) to earmark these communal funds for the upkeep of the first Holy Temple.

Background for this haftarah: Because of an alliance with the Northern Kingdom of Israel, idol worship had become rampant in the erstwhile righteous Davidic dynasty-controlled Southern Kingdom. When the king of the Southern Kingdom, Ahaziah, was killed, his mother Athaliah murdered the remainder of the royal family and seized the throne. During her brief reign, she actively promoted idolatry. Unbeknownst to her, one of Ahaziah's sons, a small baby, was hidden and survived. When he became seven years of age, Jehoiada the High Priest led a successful revolt against Athaliah, and installed the child king, Jehoash, as the new King of Judea.

The haftarah begins with the new king renewing the people's covenant with G-d. They destroyed all the pagan altars and statues and appointed officers to oversee the Holy Temple. Jehoash then instructed the priests regarding all the funds that were donated to the Temple. According to his plan, all the funds would be appropriated by the priests. In return, the priests would pay for the regular maintenance of the Temple. In the 23rd year of Jehoash's reign, the priests neglected to properly maintain the Temple. Jehoash then ordered that all monies should be placed in a special box that was placed near the Temple altar, and these funds were given directly to the workers and craftsmen who maintained the Temple

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Q & A on Parashat Vayakhel

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

1. On which day did Moshe assemble the Jewish People?
   35:1 – The day after Yom Kippur.
2. Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
   35:2 – To emphasize that the building of the Mishkan does not supersede the laws of Shabbat.
3. Why does the Torah specify the particular prohibition of lighting a fire on Shabbat right after it had already noted the general prohibition of doing work on Shabbat?
   35:3 – There are two opinions: One opinion is to teach that igniting a fire on Shabbat is punishable by lashes as opposed to other "melachot" which are punishable by death. The other opinion is to teach that violation of numerous "melachot" at one time requires a separate atonement for each violation.
4. What function did the "yitdot hamishkan" serve?
   35:18 – The edges of the curtains were fastened to them. These were inserted in the ground so the curtains would not move in the wind.
5. What function did the "bigdei hasrad" serve?
   35:19 – They covered the aron, the shulchan, the menorah, and the mizbachot when they were packed for transport.
6. What was unusual about the way the women spun the goat's hair?
   35:26 – It was spun directly from off the backs of the goats.
7. Why were the Nesi'im last to contribute to the building of the Mishkan? How does the Torah show dissatisfaction with their actions?
   35:27 – The Nesi'im reasoned that they would first let the people contribute materials needed for the Mishkan and then they would contribute what was lacking. The Torah shows its dissatisfaction by deleting a letter from their title.
8. Who does the Torah identify as the primary builders of the Mishkan? From which tribes were they?
   35:30, 35:34 – Betzalel ben Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of Dan.
9. What time of day did the people bring their daily contributions for the construction of the Mishkan?
   36:3 – Morning.
10. For what was the woven goat's hair used?
    36:14 – It was made into curtains to be draped over the Mishkan
11. What image was woven into the parochet?
    36:35 – Cherubim. (See Rashi 26:31)
12. Why does the Torah attribute the building of the aron to Betzalel?
    37:1 – Because he dedicated himself to its building more than anyone else.
13. Where were the sculptured kruvim located?
    37:7 – On the two extremities of the kaporet (cover of the aron).
14. How many lamps did the Menorah have?
    37:23 – Seven.
15. Of what materials was the mizbe'ach haketoret composed?
    37:25,26 – Wood overlaid with gold.
16. Of what material was the mizbe'ach ha'olah composed?
    38:1-2 – Wood overlaid with copper.
17. The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
    38:8 – These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
18. How did the kiyor promote peace?
    38:8 – Its waters helped a woman accused of adultery to prove her innocence.
19. The kiyor was made from the mirrors of the women who were crowding at the entrance to the Ohel Mo'ed. Why were the women crowding there?
    38:8 – To donate to the Mishkan.
20. Of what material were the "yitdot hamishkan" constructed?
    38:20 – Copper.

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Q & A on Parashat Ki Tisa

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

1. How many "geira" are in a shekel?
   30:13 – Twenty.
2. What was the minimum age of military service in the Jewish army?
   30:14 – Twenty.
3. What were the three different types of terumah donated?
   30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
4. The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn't some 19-year olds turn 20 during that six month period?
   30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
5. How many ingredients comprise the incense of the Mishkan?
   30:34 – Eleven ingredients were used making the incense.
6. According to Rashi, why are sailors called "malachim?"
   30:35 – Because they stir (malach) the water with their oars.
7. What is the difference between chochma (wisdom), bina (understanding), and da'at (knowledge)?
   31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da'atis holy inspiration.
8. Shabbat is a "sign." What does it signify?
   31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
9. When did the Jewish People begin to give contributions for the building of the Mishkan?
   31:18 – The 11th of Tishrei.
10. How many books are there in Tanach?
    31:18 – 24.
11. From where did the men take the earrings that they donated to make the calf?
    32:2,3 – From their ears.
12. Why did Aharon build the altar for the golden calf by himself?
    32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
13. Why did Moshe break the Tablets?
    32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
14. How can two brothers belong to two different tribes?
    32:27 – Half-brothers, sharing the same mother.
15. Why did Moshe ask that his name be erased from the Torah?
    32:32 – So people shouldn't say "Moshe was unworthy to plead for mercy on behalf of the Jewish people."
16. How has the sin of the golden calf affected the Jewish People throughout history?
    32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
17. In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
    33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
18. How did G-d show that He forgave the Jewish People?
    33:14 – He agreed to let His Shechina dwell among them.
19. How did Moshe become wealthy?
    34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
20. How do the light rays shining from Moshe's face show us the powerful effect of sin?
    34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 שאלה: האם מותר להזמין "שמרטף" (בייבי סיטר) בכדי לשמור על הילדים ביום השבת, ולשלם לה עבור כך מערב שבת או במוצאי שבת, או שיש בכך איסור?

תשובה: בגמרא במסכת בבא מציעא (נח.) מבואר, שגזרו רבותינו שלא לשלם בשבת שכר לפועל, מפני שתשלום השכר על דבר שנעשה בשבת, דומה לעניני מקח וממכר האסור בשבת.

השוכר פועל לשמור לו תינוק
ובתוספתא אמרו, "השוכר את הפועל לשמור לו פרה, לשמור את התינוק, אין נותנין לו שכר שבת". וכן פסקו הרי"ף והרמב"ם והרא"ש, וכן פסקו הטור ומרן השלחן ערוך (סימן שו סעיף ד).

ומבואר מכאן, שאסור לשלם לשומר, והוא הדין ל"שמרטף", עבור השמירה ביום השבת, כיון שזהו "שכר שבת", שגזרו רבותינו שלא לשלמו.

שכר שבת בהבלעה
אולם מבואר שם בתוספתא ובדברי הפוסקים, שמותר לשלם שכר שבת ב"הבלעה", כלומר, אם שוכר אדם שומר, כדי שישמור לו על חפציו במשך שבוע, יכול לשלם לו עבור כל ימות השבוע אף על פי שבכלל השבוע גם יום השבת.

ולפיכך הוא הדין לגבי שמרטף, שאם התנו עמה מראש שתשגיח על הילדים במשך כל השבוע וכדומה, ולא מחשבים עמה את שכרה לפי שעות או ימים, אלא בסכום כולל עבור כל הזמן שמוטל עליה לשמור, מותר לשלם לה גם עבור השגחתה על הילדים ביום השבת, שכן זהו שכר שבת "בהבלעה".

אבל אם שכרה מחושב לפי מספר שעות או ימים, אסור לתת לה שכר שבת, וכן אסורה היא לקבל שכר שבת.

לצורך מצוה
אבל, אם הדבר נעשה לצורך מצוה, מותר לשמרטף ליטל שכר על שמירתה, שבאופן זה לא גזרו חכמים. ולכן כתב בספר כנסת הגדולה שנהגו לשלם למיילדות עבור מלאכתן ביום השבת, וכן כתבו הפוסקים שנהגו לשלם לחזנים ולתוקעים בשופר עבור מלאכתם בימי שבתות וימים טובים.

ומכל מקום כתבו הפוסקים, שכל הנוטל שכר עבור מלאכה בשבת, אף על פי שהוא לצורך מצוה, אינו רואה סימן ברכה לעולם מאותו שכר, ולכן כתבו שטוב שיקבלו שכרם בהבלעה, כגון שיקבל החזן את שכרו גם עבור תפילות בימי החול וכדומה. ובספר ילקוט יוסף, הביא הגאון הראש"ל רבי יצחק יוסף שליט"א, ששמע מפי מרן רבינו עובדיה יוסף זצ"ל הכ"מ, שאם נוטל שכר עבור עניין מצוה שנעשה בשבת, טוב שיקנה באותו השכר איזה דבר מצוה, כגון ספרי קודש וכדומה, משום שכיוון שלוקח שכר זה לדבר מצוה, יראה בו סימן ברכה.

ולסיכום: מי ששכר "שמרטף" לשמירת ילדיו, אסור לו לשלם לה את שכרה עבור יום השבת. לכן, יש לסכם מראש, שתשמור על הילדים בזמן נוסף, מלבד יום השבת, והשכר ישולם לה באופן כולל על כל השמירה. וגם היא, כשתבוא לדרוש את שכרה, תאמר שהיא מבקשת שישלמו לה את השכר הכללי, ולא תדרוש שכר עבור יום השבת דוקא. (וראה בחזון עובדיה ח"ו עמוד ג).

Babysitting On Shabbat

Question: May one hire a babysitter to watch one’s children on Shabbat and pay her on Friday or on Motza’ei Shabbat or is this forbidden?

Answer: The Gemara (Baba Metzia 58a) states that our Sages enacted that one may not pay a worker for work performed on Shabbat, for this is similar to monetary transactions which are forbidden on Shabbat.

Hiring a Worker to Watch a Child
The Tosefta states, “If one hires a worker to watch one’s cow or child, one may not pay him for the work he has provided on Shabbat.” The Rif, Rambam, Rosh, Tur, and Maran Ha’Shulchan Aruch (Chapter 306, Section 4) rule accordingly.

We see that one may not pay a watchman or a babysitter for what they have watched on Shabbat, for this constitutes “Shabbat wages” which our Sages have forbidden to pay.

Shabbat Wages in a Collective Manner
Nevertheless, the Tosefta and the Poskim point out that one may pay Shabbat wages in a collective manner, i.e. if one has hired a guard to watch one’s possessions throughout the entire week, one may pay the guard his wages for the entire week although the payment includes the Shabbat wages as well.

Thus, the same applies to a babysitter in that if it was stipulated in advance that she should watch the children for the entire week and her salary is not determined on an hourly or daily basis, rather, for the entire pre-determined period that she is to watch the children, she may be compensated for watching the children on Shabbat as well since this is being included with the rest of her salary.

However, if the babysitter is paid on an hourly or daily basis, one may not pay her for the work she has done on Shabbat and she may not accept such compensation either.

For the Purpose of a Mitzvah
Nevertheless, when there is a Mitzvah purpose, a babysitter may receive compensation for her work on Shabbat, for our Sages never intended to prohibit such a situation. It is for this reason that the Kenesset Ha’Gedolah writes that it is customary to pay midwives for their services. Similarly, the Poskim write that it is customary to pay Chazzanim (cantors) and those who blow Shofar for the services they provide on Shabbat and Yom Tov.

On the other hand, the Poskim write that one who receives compensation for work one has performed on Shabbat shall not see any blessing from this money. The Poskim therefore write that it is preferable that such individuals receive their Shabbat wages in a collective manner, such as, in the form of compensation for his prayers during the week as well. In his Sefer Yalkut Yosef, the great Rishon Le’Tzion, Hagaon Harav Yitzchak Yosef Shlit”a writes that he heard from his father, Maran Rabbeinu Ovadia Yosef zt”l, that if one received a salary for a service performed on Shabbat, one should use this money to purchase some item related to a Mitzvah, such as Torah books and the like, for by purchasing an item related to a Mitzvah with this money, one shall see blessing from this money in this way.

Summary: If one hires a babysitter to watch one’s children on Shabbat, one may not pay her for the services she performed on Shabbat. Thus, one should make up with the babysitter that she watch the children on another occasion (besides for Shabbat) as well and she will then be paid collectively for the entire babysitting period. Similarly, when requesting reimbursement, the babysitter should request to be paid collectively for the entire babysitting service and not specifically for the babysitting she had done on Shabbat (see Chazon Ovadia-Shabbat, Part 6, page 3).

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Q & A on Parashat Tetzave

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

1. What two precautions were taken to assure the purity of oil for the menorah?
   27:20 – The olives were pressed and not ground, and only the first drop was used.
2. How was Aharon commanded to kindle the menorah?
   27:20 – He was commanded to kindle it until the flame ascended by itself.
3. What does tamid mean in reference to the menorah?
   27:20 – It means that it should be kindled every night.
4. What does kehuna mean?
   28:3 – Service.
5. Name the eight garments worn by the Kohen Gadol.
   28:4,36,42 – Choshen, ephod, me'il, ketonet, mitznefet, avnet, tzitz, and michnasayim.
6. To what does Rashi compare the ephod?
   28:6 – A woman's riding garment.
7. In which order were the names of the Tribes inscribed on the ephod?
   28:10 – In order of birth.
8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
   28:12 – So that G-d would see their names and recall their righteousness.
9. For what sins did the choshen mishpat atone?
   28:15 – For judicial errors.
10. What are three meanings of the word mishpat?
    28:15 –
    (i) The claims of the litigants,
    (ii) The court's ruling,
    (iii) The court's punishment.
11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V'Tumim — the "Shem Ha'meforash" placed in the folds of the choshen.
12. Which garment's fabric was woven of only one material?
    28:31 – The fabric of the me'il was made only of techelet.
13. When the Kohen Gadol wore all his priestly garments, where on his head was the tefillin situated?
    28:37 – Between the tzitz and the mitznefet.
14. What does the word tamid mean in reference to the tzitz? (two answers)
    28:38 –
    (i) It always atones, even when not being worn.
    (ii)The Kohen Gadol must always be aware that he is wearing it.
15. Which garments were worn by a kohen hediot?
    28:40,42 – Ketonet, avnet, migba'at, and michnasayim.
16. During the inauguration of the kohanim, a bullock was brought as a sin offering. For what sin did this offering atone?
    29:1 – The sin of the golden calf.
17. Moshe was commanded to wash Aharon and his sons to prepare them to serve as kohanim (29:4). How were they washed?
    29:4 – They immersed in a mikveh.
18. What was unique about the bull sin-offering brought during the inauguration of the kohanim?
    29:14 – It is the only external sin-offering that was completely burned.
19. How did the oil used for the meal-offering differ from the oil used for the menorah?
    29:40 – Oil for the menorah comes only from beaten olives. Oil for meal-offerings may come from either beaten olives or from ground-up olives.
20. What does the crown on the mizbeach haketoret symbolize?
    30:3 – The crown of kehuna.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 שאלה: האם מותר להניח בשבת מכשיר "אינטרקום" בחדר שיש בו תינוק, כדי שיוכלו הוריו לשמוע את בכיו ולדעת מה מצבו, ולהעניק לו כל צרכיו?

תשובה: הנה לכאורה יש לדון בזה מצד שמכשיר האינטרקום דומה מצד פעולתו למכשיר הרם קול שכבר אסרוהו כל גאוני הדורות האחרונים מכמה סיבות, ומהם, מפני שמכשיר הרם קול הוא כלי המיוחד להשמעת קול, שאסור מדרבנן להשתמש בו ביום השבת. וכן האריך בזה מרן הרב זצ"ל בספר יביע אומר (ח"א סי' יט) לאסור השימוש ברמקול בשבת מכמה טעמים.

אולם לענין אינטרקום בחדר שיש בו תינוק, לכאורה יש לדון בזה להקל מטעם שתינוק נחשב כחולה שאין בו סכנה גם כאשר הוא מרגיש טוב, (שהרי מצבו רגיש וכל הזמן הוא נזקק לטיפול של הוריו) ולכן, באיסור דרבנן שלא נעשה על ידי ההורים, רק על ידי התינוק שמשמיע קולו, לכאורה יש להקל. ואף שבזמן שנכנסים ההורים לחדר התינוק בכדי לטפל בו, נשמע גם קולם ברמקול בזמן שהם מדברים שם, מכל מקום מותר הדבר, לפי שאינם מתכונים שישמעו קולם, ואין להם כל תועלת מכך, וגם אינם עושים מעשה בידים כלל, על כן יש להקל בזה באיסור דרבנן.

אלא שיש אומרים שעיקר איסור השימוש ברמקול או באינטרקום בשבת אינו רק מדרבנן, אלא איסורו איסור גמור מן התורה, מפני שבזמן שעוברים גלי הקול, נוצרת פעולה חשמלית המביאה לזיקי אש במוליכי הזרם החשמלי, ויש בזה איסור תורה. וכן כתבו כמה מגדולי הרבנים בדור שלפנינו. אולם מרן הרב זצ"ל העיר על דבריהם, כי מזה זמן רב דיבר על כך עם ידידו הגאון רבי שלמה זלמן אוירבך זצ"ל (שהיה נודע בהבנתו בעניני חשמל בהלכה) והלה הודיעו באופן ברור כי דברי הרבנים שכתבו כך אינם נכונים במציאות כלל, ושאין הדיבור מעורר זיקי אש, רק הגברת הזרם, שאין בו שום חשש של הבערה וכיבוי, וכל דברי המומחים בזה הם רק על הגברת הזרם, אבל האש או האור, לא מתגבר ולא מתמעט בזה כלל. והרבנים שכתבו כן בזמנים עברו, הוא מפני שלא היה ענין החשמל ברור בזמנם די הצורך.

ולפיכך הדבר ברור, שאין איסור בשימוש ברמקול בשבת, אלא מדרבנן, ולפיכך בנדון דנן שהוא לצורך תינוק, וגם לא נעשה מעשה בידים ממש, המיקל בשימוש באינטרקום בשבת, יש לו על מה שיסמוך.

Baby Monitors on Shabbat

Question: May one place a baby monitor (intercom) in a baby's room on Shabbat in order to be able to hear if the baby cries and to be able to adequately care for his/her needs?

Answer: At first glance, it would seem that the baby monitor is similar in the way it works to a microphone which has already been prohibited by the greatest luminaries of the past several generation for several reasons, including the fact that it is a vessel designated for making noise whose usage on Shabbat is subject to a rabbinic prohibition. Indeed, Maran Harav zt"l writes lengthily in his Responsa Yabia Omer (Volume 1, Chapter 19) to prohibit the usage of a microphone on Shabbat for several reasons.

Nevertheless, there seems to be more room for leniency regarding a monitor placed in a baby's room, for an infant is considered to be "an individual ill with a non-life-threatening illness" even when he is healthy (since a baby's condition is very sensitive and he is constantly in need of his parents' care); thus, there is room for leniency regarding a rabbinic prohibition not being performed by the parents and which is only a result of the raising of the baby's voice. Although the parents' voices are heard on the intercom as well when they enter the baby's room in order to care for him and speak there, nevertheless, this is still permissible since they have no intention for their voices to be heard and they gain no benefit from this in addition to the fact that there is no physical action. Thus, regarding a rabbinic prohibition, there is room for leniency.

On the other hand, some claim that the usage of a microphone or baby monitor on Shabbat is not only a rabbinic prohibition but is actually a Torah prohibition, for the sound waves create an electrical function whereby sparks of fire are emitted via electrical conduction. Several great luminaries from the previous generation rule likewise. Nevertheless, Maran zt"l disagrees with this opinion, for after having spoken this matter over with his great friend, Hagaon Harav Shlomo Zalman Auerbach zt"l (who was known to be an expert in the Halachot regarding electricity), the latter informed him that it is clear that the opinion of the aforementioned luminaries is completely incorrect and one's speech does not create any kind of sparks and only causes an increase in the sound waves which has no connection to the forbidden works of igniting or extinguishing a flame. All experts in the field of electricity point to an increase in the sound waves but no fire (electricity) is increased or decreased as a result. The reason why some Poskim wrote this way in previous generation is because the essence of electricity was not yet explained so clearly.

Thus, it is clear that using a microphone on Shabbat is only a rabbinic prohibition and regarding our situation which is a necessity for an infant and where no physical action being performed, one who is lenient and uses a baby monitor on Shabbat surely has on whom to rely.

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Q & A on Parashat Teruma

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

1. How many types of items were the Jews to donate?
   25:2 – 13.
2. The donation of silver for the Mishkan differed from the donation of the other items. How?
   25:3 – No fixed amount of the other items was required. The silver was given as a fixed amount:a half-shekel.
3. What property do techelet and argaman share that orot eilim m'adamim do not share?
   25:4,5 – They are wool; orot eilim are not.
4. What property do the above three share that shesh and orot techashim do not share?
   25:4,5 – They are dyed; shesh and orot techashim are not.
5. Onkelos translates "tachash" as "sasgona." Why?
   25:5 – The tachash delights (sas) in its multi-colors (g'vanim).
6. What kind of trees did Yaakov plant in Egypt?
   25:5 – Arazim — cedars.
7. Describe two uses of:
   (a) oil ,
   (b) spices,
   (c) jewels
   25:6-7:
   (a). The oil was lit in the menorah and used for anointing.
   (b). The spices were used in the anointing oil and for the incense.
   (c). The precious stones were for the ephod and the choshen.
8. The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?
   25:11 – The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick — see 25:17).
9. Why is the Torah referred to as "testimony"?
   25:16 – It testifies that G-d commanded us to keep the mitzvot.
10. What did the faces of the keruvim resemble?
    25:18 – The faces of children.
11. On what day of the week was the lechem hapanim baked?
    25:29 – Friday.
12. What does miksha mean?
    25:31 – Hammered.
13. What was the purpose of the menorah's gevi'im (cups)?
    25:31 – Purely ornamental.
14. How did Moshe know the shape of the menorah?
    25:40 – G-d showed Moshe a menorah of fire.
15. What designs were embroidered into the tapestries of the Mishkan?
    26:1 – On one side a lion; on the other side an eagle.
16. What is meant by "standing wood"?
    26:15 – The wooden beams were to be upright and not stacked one upon the other.
17. How long was the Mishkan?
    26:16 – 30 amot.
18. How wide was the interior of the Mishkan?
    26:23 – 10 amot.
19. Why was the altar coated with nechoshet?
    27:2 – To atone for brazenness.
20. Which function did the copper yeteidot serve?
    27:19 – They secured the curtains against the wind.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 טעות בברכת השכיבנו

שאלה: מי שטעה בליל שבת, וסיים את ברכת השכיבינו כמו בימות החול, האם עליו לחזור ולברך? ומה הדין אם טעה בימות החול וסיים כמו הנוסח של שבת?

תשובה: בהלכה הקודמת כתבנו, שבימות החול מסיימים את ברכת "השכיבנו" שבתפלת ערבית, במילים: "שומר את עמו ישראל לעד, אמן", אבל בשבת יש לסיים, "הפורש סוכת שלום עלינו ועל כל עמו ישראל ועל ירושלים, אמן".

ועתה עלינו לדון, איך יש לנהוג, אם אדם טעה וסיים את הברכה בליל שבת כפי הנוסח של יום חול. או להיפך, אם סיים ביום חול כפי הנוסח של שבת. האם עליו לחזור ולברך שנית? וכבר דנו בזה הפוסקים, וגם הראשון לציון הגאון רבי יצחק יוסף שליט"א דן בענין זה בספרו (סימן רסז), ונביא כאן את עיקרי הדברים.

כי באמת, שמדברי חז"ל בתלמוד ירושלמי (פ"ד דברכות) מוכח בפירוש שבזמן חז"ל היו מקומות שנהגו לסיים גם בימות החול באותו נוסח שאנו מסיימים בשבת. כלומר, גם בימות החול היו אומרים "הפורש סוכת שלום" וכו'. וכן מבואר במדרש ובדברי רבינו הריטב"א ועוד.

והמאירי בספרו מגן אבות (עמוד כ), הוכיח שבזמן חז"ל היו אומרים גם בימות החול "הפורש סוכת שלום", אלא שמנהג זה לא התקבל ברוב העולם, ונהגו כפי שאנו נוהגים, שבימות החול מסיימים "שומר את עמו ישראל", ובשבת היו מסיימים "הפורש סוכת שלום", כפי שאנו נוהגים.

וכבר הזכרנו בהלכה הקודמת, שיש מקומות שהיו מסיימים גם בליל שבת באותו נוסח שאנו מסיימים בימות החול. וכן מובא בסדור רב עמרם גאון.

ועל כל פנים יצא לנו מדברי הפוסקים הללו, שבדיעבד, כלומר, אם כבר טעה אדם, וסיים בליל שבת בנוסח של יום חול, וכן להיפך, אם סיים ביום חול בנוסח של שבת,  אינו צריך לחזור ולברך שוב את ברכת "השכיבנו", כי אין בשינויי נוסחאות אלה כדי לפסול את הברכה לגמרי אפילו בדיעבד.

ואמנם לא מצאנו בפירוש בדברי הראשונים שיורו כן, עד שהשמיענו דבר חדש, בספר ילקוט יוסף הנ"ל, שמצא לאחד מהקדמונים בספר ארחות חיים (דף סא ע"ג), שכתב בזו הלשון: ובברכת השכיבנו חותם "פורס סוכת שלום" וכו', ואם חתם "שומר את עמו ישראל לעד", אין מחזירין אותו, שכך אמר רב שלום גאון, שבישיבה לא היו משנים, לא בשבת ולא ביום טוב.

לכן למעשה, מי שטעה וסיים את ברכת השכיבנו בליל שבת, באותו נוסח שאומרים בימות החול, אינו חוזר לברך שנית, וכן הדין להיפך, אם טעה בימות החול וסיים בנוסח של שבת, שאינו חוזר לברך.

ומכל מקום אם נזכר מיד עם סיום הברכה, לפני שעבר זמן שיכול לומר "שלום עליך רבי" (כשתי שניות), יחזור ויתקן את נוסח הברכה. וכגון, אם סיים בליל שבת "שומר את עמו ישראל לעד אמן", ומיד שם לב שטעה בדבריו, יאמר מיד, "הפורש סוכת שלום עלינו" וכו'. (משנה ברורה ס"ק ט).  

Making a Mistake in the “Hashkivenu” Blessing

Question: If one mistakenly concludes the “Hashkivenu” blessing on Shabbat night as one would during other weeknights, must one repeat the blessing? Similarly, what is the Halacha regarding one who mistakenly concludes this blessing during the rest of the week with the Shabbat text?

Answer: In the previous Halacha we have written that during weeknights, we conclude the “Hashkivenu” blessing with the words “Shomer Et Amo Yisrael La’ad, Amen” as opposed to Shabbat when we conclude this blessing with the words “Ha’Pores Sukkat Shalom Alenu Ve’al Kol Amo Yisrael Ve’al Yerushalayim, Amen.”

We shall now discuss a situation where one mistakenly concluded this blessing on Shabbat night with the regular weeknight text or vice versa. Must one repeat the blessing a second time? The Poskim have discuss this issue and their words are recorded by the great Rishon Le’Zion, Hagaon Harav Yitzchak Yosef (in his Yalkut Yosef-Shabbat, page 267) and we shall quote the main points he discusses.

Indeed, from the Talmud Yerushalmi (Chapter 4 of Masechet Berachot) it seems clear that in the times of our Sages, there were some places where it was customary to conclude this blessing during the week with the same text we use on Shabbat, i.e. on weeknights they would recite “Ha’Pores Sukkat Shalom” and on Shabbat they would conclude the blessing with the same words “Ha’Pores Sukkat Shalom”. This seems clear from the Midrash and from the words of the Ritba.

The Meiri proves in his Sefer Magen Avot (page 20) that in the times of the Sages of the Talmud, they would use the “Ha’Pores Sukkat Shalom” throughout the rest of the week as well, however, this custom was not accepted in most places and they followed the same custom we have today, i.e. reciting “Shomer Et Amo Yisrael La’ad, Amen” on weeknights and “Ha’Pores Sukkat Shalom” on Shabbat.

We have already explained in the previous Halacha that there were some places which customarily concluded this blessing on Shabbat with the same text we use during the rest of the week. This is quoted in the Siddur of Rav Amram Gaon.

Based on all of the above opinions among the Poskim, if one has already mistakenly concluded the blessing on Shabbat using the weeknight text or if one has concluded the blessing on a weeknight using the Shabbat text, one need not repeat the “Hashkivenu” blessing, for a change in these texts does not cause the blessing to be considered invalid.

Nevertheless, we have not seen this law stated specifically in the works of the Rishonim until the aforementioned Yalkut Yosef writes that he had found in the Sefer Orchot Chaim (page 61c) who writes as follows: “In the ‘Hashkivenu’ blessing, one concludes by saying ‘Ha’Pores Sukkat Shalom’. However, if one has already concluded by saying ‘Shomer Et Amo Yisrael La’ad,’ one need not repeat the blessing, for Rav Shalom Gaon would say that in the Yeshiva this blessing would not be changed on either Shabbat or holidays.”

Thus, halachically speaking, one who concludes the “Hashkivenu” blessing on Shabbat with the text recited on weekdays or vice versa need not repeat this blessing.

Nevertheless, if one becomes aware of one’s mistake immediately before approximately two seconds have elapsed, one should quickly fix the text of the blessing, i.e. if one concluded with the words “Shomer Et Amo Yisrael La’ad, Amen” on Shabbat night and immediately becomes aware of one’s error, one should immediately insert the words “Ha’Pores Sukkat Shalom Alenu Ve’al Kol Amo Yisrael Ve’al Yerushalayim, Amen.” (See Mishnah Berura, Chapter 288, Subsection 9).

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