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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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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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