pageלוח זמני תפלה לקיץ תשפ״א
Summer Timetable 5781 – 2021
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קראת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
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10:56 | 10:55 | 8:54 | 9:22 | 8:35 | 7:52 | 7:40 | 11/12 June | קרח |
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.
All references are to the verses and Rashi's commentary, unless otherwise stated
- Why did Datan and Aviram join Korach?
16:1 – Because they were his neighbors. - Why is Yaakov's name not mentioned in Korach's genealogy?
16:1 – Yaakov prayed that his name not be mentioned in connection with Korach's rebellion (Bereishet 49:6). - What motivated Korach to rebel?
16:1 – Korach was jealous that Elizafan ben Uziel was appointed as leader of the family of Kehat instead of himself. - What did Korach and company do when Moshe said that a techelet garment needs tzizit?
16:1 – They laughed. - What warning did Moshe give the rebels regarding the offering of the incense?
16:6 – Only one person would survive. - Did Moshe want to be the kohen gadol?
16-6 – Yes. - What event did Korach not foresee?
16:7 – That his sons would repent. - What does the phrase rav lachem mean in this week's Parsha? (Give two answers.)
16:7,3 – Rav lachem appears twice in this week's Parsha. It means “much more than enough greatness have you taken for yourself (16:3)” and “It is a great thing I have said to you (16:17).” - What lands are described in this week's Parsha as “flowing with milk and honey”?
16:12 – Egypt and Canaan. - When did Moshe have the right to take a donkey from the Jewish community?
16:15 – When he traveled from Midian to Egypt. - What did Korach do the night before the final confrontation?
16:19 – Korach went from tribe to tribe in order to rally support for himself. - What sin did Datan and Aviram have in common specifically with Goliath?
16:27 – They all blasphemed. - Before what age is a person not punished by the Heavenly Court for his sins?
16:27 – Twenty years old. - What happens to one who rebels against the institution of kehuna? Who suffered such a fate?
17:5 – He is stricken with tzara'at, as was King Uziyahu (Divrei HaYamim II 26:16-19). - Why specifically was incense used to stop the plague?
17:13 – Because the people were deprecating the incense offering, saying that it caused the death of two of Aharon's sons and also the death of 250 of Korach's followers. Therefore G-d demonstrated that the incense offering was able to avert death, and it is sin, not incense, which causes death. - Why was Aharon's staff placed in the middle of the other 11 staffs?
17:21 – So people would not say that Aharon's staff bloomed because Moshe placed it closer to the Shechina. - Aharon's staff was kept as a sign. What did it signify?
17:25 – That only Aharon and his children were selected for the kehuna. - Why are the 24 gifts for the kohanim taught in this week's Parsha?
18:8 – Since Korach claimed the kehuna, the Torah emphasizes Aharon's and his descendants' rights to kehuna by recording the gifts given to them. - Who may eat the kodshei kodashim (most holy sacrifices) and where must they be eaten?
18:10 – Male kohanim may eat them and only in the azara (forecourt of the Beit Hamikdash). - Why is G-d's covenant with the kohanim called “a covenant of salt”?
18:19 – Just as salt never spoils, so this covenant will never be rescinded.
פירוק דלתות וחלונות בשבת
שאלה: האם מותר לפרק בשבת דלת או חלון מהצירים עליהם הם
מונחים?
תשובה:בהלכה
הקודמת, ביארנו שאחת המלאכות שאסור לעשותן בשבת,
היא מלאכת “בונה”. וכשם שאסור לבנות בשבת, או להוסיף דבר במבנה, כמו כן
אסור בשבת לסתור דבר בנוי. וזו היא מלאכת “סותר“.
ועתה
נבוא לדון בשאלה שלפנינו. כי דלתות הבית והחלונות, הרי הם קבועים בקירות הבית,
ומצד שני, הם בנויים בנפרד, ומונחים וקבועים באמצעות צירים או מסילות. ולכן יש
לדון, האם חיבור הדלת, או פירוקה בשבת, יש בהם חשש איסור משום בונה וסותר בשבת?
והנה
רבינו הרמב”ם (בפ”י מהלכות שבת) כתב בזו הלשון: המחזיר בשבת דלת של בור
ושל דות ושל יציע, הרי זה תולדת בונה. כלומר, דלת שהיתה מפורקת לפני שבת, ובא אדם
וקבעה בחזרה בשבת, הרי זה חייב משום “בונה” בשבת. וכן המפרק את הדלת
בשבת, חייב
משום “סותר“.
וכן
פסק מרן השלחן ערוך (סימן שח), והסביר את הדבר, שמאחר והדלתות מחוברות לבנין
המחובר לקרקע, יש בזה איסור משום בנין וסתירה בשבת.
ורבינו
הר”ן (שבת מז בהלכות) כתב, שבפירוק והחזרת דלתות בשבת, יש איסור משום בנין
ממש בשבת.
ולפיכך
כתב הט”ז, שאותם שמסירים בשבת דלתות או חלונות, עוברים איסור מן התורה בשבת,
וחייבים קרבן חטאת. וכן פסק הגאון רבי חיים פלאג'י בספרו כף החיים.
ואמנם
הגאון החזון איש (סימן נ אות י) כתב, שבדלתות וחלונות שלנו, שהם מונחים ברפיון,
וסובבים על צירים, ובקלות ניתן להסירם, אין איסור בנין וסתירה מן התורה, אלא
מדרבנן, וכן דעת עוד מגדולי הפוסקים בעיקר דין פירוק דלתות, שאין בדבר איסור
ממש מן התורה. מכל מקום למעשה, בודאי שאסור לפרק בשבת דלתות או חלונות, וכן אסור
להחזירם בהחלט. (ועיין עוד בחזון עובדיה חלק חמישי עמוד רפג).
ולסיכום: אסור לפרק או להחזיר דלתות וחלונות בשבת.
Disassembling Doors
and Windows on Shabbat
Question:
May
one remove a door from its hinges or a window from its frame on Shabbat?
Answer: In the previous
Halacha we have
explained that one of the works forbidden on Shabbat is building. However, just
as it is forbidden to build something or add anything to a standing edifice on
Shabbat, it is likewise forbidden to demolish something already built. This is
called the forbidden work of demolishing on Shabbat.
Regarding our question, on one hand, the doors and windows of the house are
affixed to the walls of the house but on the other hand, they are built
separately and then mounted onto hinges or in frames. We must therefore discuss
whether or not mounting or removing a door on Shabbat constitutes the
prohibition of building or demolishing on Shabbat.
The Rambam (Chapter 10 of Hilchot Shabbat) writes as follows: “If one
reinstalls the door of a ditch, pit, or balcony, this is a subcategory of
building.” This means that if a door was taken apart before Shabbat and then
one comes and reinstalls it on Shabbat, he has transgressed the prohibition of
building on Shabbat. Similarly, disassembling a door on Shabbat constitutes the
prohibition of demolishing.
Maran Ha’Shulchan Aruch (Chapter 308) rules likewise and explains that the
reason for this is because the doors are attached to an edifice which is
attached to the ground, the prohibitions of building and demolishing indeed
apply.
Rabbeinu Nissim (Shabbat, page 47 of the Rif) rules that disassembling and
remounting a door on Shabbat constitutes an actual prohibition of building and
demolishing on Shabbat.
Based on this, the Turei Zahav writes that those who remove doors or windows on
Shabbat transgress a Torah prohibition and they are obligated to bring a Chatat offering. Hagaon
Rabbeinu Chaim Palagi rules likewise in his Sefer Kaf Ha’Chaim.
On the other hand, Hagaon Chazon Ish (Chapter 50, Section 10) writes that
regarding our doors and windows which are installed loosely and swing on hinges
such that they are easily removed, the Torah prohibitions of building and
demolishing do not apply; there is only a rabbinic prohibition to do so. Other
great Poskim concur regarding the letter of the law of doors and windows (even
with regards to doors in those days) that this does not constitute an actual
Torah prohibition. Regardless, halachically speaking, it is absolutely
forbidden to disassemble or reinstall doors or windows on Shabbat (see Chazon
Ovadia-Shabbat, Part 5, page 283).
Summary: It is forbidden to disassemble or reinstall doors and windows
in Shabbat.