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Summer timetable
לוח זמני תפלה לקיץ תש תש"פ
Summer Timetable 5780 – 2020
מוצאי שבת | ערבית )מוצ"ש( | סוף | זמן שבת | פלג | פלג | מנחה | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema | Candles |
| Earliest | Minha | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
9:10 | 9:05 | 9:35 | 7:59 | 7:19 | 6:46 | 6:45 | 17/18 Apr | שׁמיני (ש''מ) |
For
those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal,
candles should be lit about 30 minutes after the time listed for Minha and
Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.
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Q & A on Parashat Shemini
- What date was "yom hashemini"?
9:1 – First of Nissan. - Which of Aharon's korbanot atoned for the Golden Calf?
9:2 – The calf offered as a korban chatat. - What korbanot did Aharon offer for the Jewish People?
9:3,4 – A he-goat as a chatat, a calf and a lamb for an olah, an ox and a ram for shelamim, and a mincha. - What was unique about the chatat offered during the induction of the Mishkan?
9:11 – It's the only example of a chatat offered on the courtyard mizbe'ach that was burned. - When did Aharon bless the people with the birkat kohanim?
9:22 – When he finished offering the korbanot, before descending from the mizbe'ach. - Why did Moshe go into the Ohel Mo'ed with Aharon?
9:23 – For one of two reasons: Either to teach Aharon about the service of the incense, or to pray for the Shechina to dwell with Israel. - Why did Nadav and Avihu die?
10:2 – Rashi offers two reasons: Either because they gave a halachic ruling in Moshe's presence, or because they entered the Mishkan after drinking intoxicating wine. - Aharon quietly accepted his sons' death. What reward did he receive for this?
10:3 – A portion of the Torah was given solely through Aharon. - What prohibitions apply to a person who is intoxicated?
10:9-11 – He may not give a halachic ruling. Also, a kohen is forbidden to enter the Ohel Mo'ed, approach the mizbe'ach, or perform the avoda. - Name the three chatat goat offerings that were sacrificed on the day of the inauguration of the Mishkan.
10:16 – The goat offerings of the inauguration ceremony, of Rosh Chodesh, and of Nachshon ben Aminadav. - Which he-goat chatat did Aharon burn completely and why?
10:16 – The Rosh Chodesh chatat: Either because it became tamei, or because the kohanim were forbidden to eat from it while in the state of aninut (mourning). - Why did Moshe direct his harsh words at Aharon's sons?
10:16 – Out of respect for Aharon, Moshe directed his anger at his sons and not directly at Aharon. - Moshe was upset that Aharon and his sons did not eat the chatat. Why?
10:17 – Because only when the kohanim eat the chatat are the sins of the owners atoned. - Why did G-d choose Moshe, Aharon, Elazar, and Itamar as His messengers to tell the Jewish People the laws of kashrut?
11:2 – Because they accepted the deaths of Nadav and Avihu in silence. - What are the signs of a kosher land animal?
11:3 – An animal whose hooves are completely split and who chews its cud. - How many non-kosher animals display only one sign of kashrut? What are they?
11:4,5,6,7 – Four: Camel, shafan, hare, and pig. - If a fish sheds its fins and scales when out of the water, is it kosher?
11:12 – Yes. - Why is a stork called chasida in Hebrew?
11:19 – Because it acts with chesed (kindness) toward other storks. - The chagav is a kosher insect. Why don't we eat it?
11:21 – We have lost the tradition and are not able to identify the kosher chagav. - What requirements must be met in order for water to maintain its status of purity?
11:36 – It must be connected to the ground (i.e., a spring or a cistern).
מצות ספירת העומר
כתוב בתורה (ויקרא כא טו):
וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה. וקבלו
חז"ל (במסכת מנחות דף סה:) שפירוש "ממחרת השבת" הוא מחרת יום טוב
הראשון של פסח שהוא יום שבתון (ואליו הכוונה במילים "ממחרת השבת", ממחרת ליום
ראשון של פסח שהוא יום שבתון, לכן מיד במוצאי יום טוב ראשון של פסח אחרי תפילת
ערבית מתחילים לספור ספירת העומר). ומצות עשה מן התורה לספור ספירת העומר החל מליל
ט"ז בניסן עד גמר שבעה שבועות שהם ארבעים ותשעה ימים.
ומכל
מקום הואיל ונאמר (דברים טז ט): שבעה שבועות תספר לך "מהחל חרמש בקמה"
תחל לספור שבעה שבועות, דהיינו משעת קצירת העומר, ובזמן הזה שבית המקדש חרב אין
לנו קצירת העומר ולא קרבן העומר, לכן אין מצות ספירת העומר בזמן הזה אלא מדברי
סופרים זכר למקדש. ולכן בנוסח "לשם יחוד" שנוהגים לומר קודם ספירת העומר נכון להשמיט
ממנו מה שאומרים "כמו שכתוב בתורה וספרתם לכם וכו'" שהרי מצות ספירת
העומר אינה מן התורה. (ואף שבאמת לדעת הרמב"ם והראבי"ה אין שיכות בין
מצות ספירת העומר לקצירת העומר, ולדעתם מצות ספירת העומר מן התורה אף בזמן זה, מכל
מקום אין אנו פוסקים כדבריהם" אלא כדעת מרן השלחן ערוך שקבלנו הוראותיו, שפסק
שספירת העומר מדרבנן, שכן דעת רב האי גאון והתוספות והרא"ש והעיטור
והרשב"א והר"ן ועוד.)
מצות
ספירת העומר, היא מצוה בכל יום ויום מימי הספירה, ולכן אנו מברכים עליה בכל יום
ויום קודם הספירה. אולם לדעת בעל הלכות גדולות, מי ששכח לספור ספירת העומר יום
אחד, שוב אינו יכול להמשיך בספירת העומר, הואיל ואי אפשר לספור בדילוג (שכן הסופר אחד שנים
ארבעה אינו סופר נכון, כמו כן
השוכח יום אחד, שוב אין לו תקנה והמשך הספירה שלו אינו נחשב לספירה). ואנו נוקטים
להלכה, שגם אם שכח יום אחד לספור ספירת העומר, ימשיך עוד בספירת שאר הימים, מכיון
וכל יום הוא מצוה בפני עצמה שאינה תלויה בשאר הימים. רק הואיל וכלל גדול בידינו
"ספק ברכות להקל", לכן לענין הברכה אנו חוששים לסברת בעל הלכות גדולות.
נמצא אם כן מי ששכח יום אחד לספור ספירת העומר, ימשיך בשאר הימים לספור כדרכו, רק
מכאן ולהבא אינו מברך על הספירה.
זמן
ספירת העומר בלילה, ומכל מקום אם שכח לספור בלילה יספור ביום שאחריו בלי ברכה,
ואחר כך יוכל להמשיך לספור בכל לילה ולילה בברכה.
אשה
הסופרת ספירת העומר, לא תברך על הספירה. ולמנהגינו, אין הנשים סופרות ספירת העומר.
והטעם בזה מבואר על פי דברי המקובלים
The Mitzvah of Counting the Omer
15): “And you shall count for yourselves, from the day following the Shabbat,
from the day the waved Omer offering is brought, seven complete weeks shall
they be.” Our Sages (Menachot 65b) have a tradition that the “day following the
Shabbat” refers to the day following the first day of Pesach which is a
holiday. (This is what is meant by the words, “the day following the Shabbat,”
i.e. the day following the first day of Pesach which is a holiday, also known
as “Shabbaton.” Therefore, on the night following the first day of Pesach
following Arvit, we immediately begin counting the Omer.) It is a Torah
commandment to count the Omer beginning from the sixteenth of Nissan until the
end of seven weeks, which is a period of forty-nine days.
yourselves seven weeks, from when the sickle begins to strike the standing
stalks shall you begin to count these seven weeks,” which means from the time
the Omer offering was harvested, and unfortunately nowadays when the Bet
Hamikdash is destroyed, we have neither the harvesting of or bringing of the
Omer offering. Thus, this Mitzvah of counting the Omer is only rabbinic in
commemoration of the services performed in the Bet Hamikdash. Therefore, in the
“Leshem Yichud” text customarily recited before counting the Omer, one should
omit the phrase, “As the Torah states, ‘And you shall count for yourselves’” etc.
for the Mitzvah of counting the Omer is no longer a Torah commandment.
(Although according to the opinion of the Rambam and the Ra’avaya there is no
correlation between the Mitzvah of counting the Omer and the harvesting the
Omer and according to them the Mitzvah of counting the Omer is a Torah
commandment even nowadays, nonetheless, we do not rule this way and the Halacha
in this matter follows Maran HaShulchan Aruch, whose rulings we have accepted,
who rules that counting the Omer is only a rabbinic commandment nowadays, for
this is indeed the opinion of Rav Hai Gaon, Tosafot, Rosh, Itur, Rashba, Ran,
and others).
counting period, and for this reason we recite a blessing on it before counting
every single day. However, according to the opinion of the Ba’al Halachot
Gedolot, if one has forgotten to count the Omer on one day during the counting
period he can no longer continue to count the Omer since it is not possible to
count by skipping (for if one counts one, two, four, he has counted
incorrectly; thus, if one missed counting one day he can no longer rectify this
and what he counts from now on is not considered counting at all). Halachically
speaking, we hold that even if one has forgotten to count one day of the Omer,
he may in fact continue to count the rest of the days for every day is a
separate Mitzvah regardless of the other days. Nevertheless, since we always
follow the great rule of “when in doubt, do not bless,” regarding the blessing
we are concerned about the opinion of the Ba’al Halachot Gedolot. Therefore, if
one forgets to count one day of the Omer, he should continue to count the rest
of the days as usual; however, from now on he should not recite the blessing before
counting.
to count at night, he may count during the day without reciting a blessing
before counting, in which case he may continue counting on all subsequent
nights with reciting a blessing.
According to our custom though, women do not count the Omer at all. The reason
for this is discussed by the Mekubalim,
—
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6-summer-time-table-5780-2020.pdf