לוח זמני תפלה לחורף תשפ״ב
Winter Timetable 5782 – 2021/22
מוצאי שבת | ערבית | שקיעה | מנחה שבת | סוף זמן קריאת שמע | הדלקת נרות | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Minha | Shema before | Candle Lighting | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | PM | PM | AM | PM | PM |
|
|
4:53 | 4:53 | 3:52 | 3:15 | 10:16 | 3:38 | 3:38 | 24/25 Dec | שמות |
********
- Why does the verse say “And Yosef was in Egypt”?
1:5 – This verse adds that despite being in Egypt as a ruler, Yosef maintained his righteousness. - “…And they will go up out of the land.” Who said this and what did he mean?
1:10 – Pharaoh said it, meaning that the Egyptians would be forced to leave Egypt. - Why did Pharaoh specifically choose water as the means of killing the Jewish boys? (Two reasons.)
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. - “She saw that he was good.” What did she see “good” about Moshe that was unique?
2:2 – When he was born, the house was filled with light. - Which Hebrew men were fighting each other?
2:13 – Datan and Aviram. - Moshe was afraid that the Jewish People were not fit to be redeemed, because some among them committed a certain sin. What sin?
2:14 – Lashon hara (evil speech). - Why did the Midianites drive Yitro's daughters away from the well?
2:17 – Because a ban had been placed on Yitro for abandoning idol worship. - How did Yitro know that Moshe was Yaakov's descendant?
2:20 – The well water rose towards Moshe. - What lesson was Moshe to learn from the fact that the burning bush was not consumed?
3:12 – Just as the bush was not consumed, so too Moshe would be protected by G-d. - What merit did the Jewish People have that warranted G-ds promise to redeem them?
3:12 – That they were destined to receive the Torah. - Which expression of redemption would assure the people that Moshe was the true redeemer?
3:16,18 – “I surely remembered (pakod pakadeti).” - What did the staff turning into a snake symbolize?
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. - Why didn't Moshe want to be the leader?
4:10 – He didn't want to take a position above that of his older brother, Aharon. - “And Hashem was angry with Moshe…” What did Moshe lose as a result of this anger?
4:14 – Moshe lost the privilege of being a kohen. - What was special about Moshe's donkey?
4:20 It was used by Avraham for akeidat Yitzchak and will be used in the future by mashiach. - About which plague was Pharaoh warned first?
4:23 – Death of the firstborn. - Why didn't the elders accompany Moshe and Aharon to Pharaoh? How were they punished?
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. - Which tribe did not work as slaves?
5:5 – The tribe of Levi. - Who were the: a) nogsim b) shotrim?
5:6 – a) Egyptian taskmasters; b) Jewish officers. - How were the shotrim rewarded for accepting the beatings on behalf of their fellow Jews?
5:14 – They were chosen to be on the Sanhedrin.
שאלה: האם יש חובה לעמוד בשעת
ברכות השחר וברכות התורה?
תשובה: יש ברכות שחובה לעמוד בשעת אמירתן. ולכל ברכה טעם מדוע יש
לעמוד בשעת הברכה. וכגון ברכת “ספירת העומר”, שנאמר בתורה, מהחל חרמש
“בקמה”, ודרשו רבותינו, “בקומה”. וכן כיוצא בזה.
דברי
הגאון – לעמוד בכל ברכה שאין בה הנאה
תשובה: כתוב בתשובות הגאונים
(שערי תשובה סימן עט, והובא בספר האשכול סי' כג): “הגאון בתשובה כתב, שכל הברכות,
מברך מעומד. והיינו ברכות המצות שאין בהן הנאה, אבל ברכות הנהנין לא צריך”.
כלומר, יש שני סוגי ברכות, יש ברכות שאין בהן הנאה, כגון ברכת ציצית ולולב וברכות
התורה, ויש ברכות שתיקנו לברכן ויש בהן הנאה, כגון קידוש וברכת לישב בסוכה וכדומה.
וכתב הגאון, שבכל ברכה שאין בה הנאה, יש לעמוד בשעה שמברך אותה. ולפי זה בודאי שיש
לעמוד בשעת אמירת ברכות התורה. ומובא בתשובה זו, שכן כתוב בפירוש בתלמוד ירושלמי.
דברי
רבי דוד אבודרהם– “על”ץ של”ם“
אולם
מובא עוד בתשובות הגאונים, שיש אומרים שהחיוב לעמוד הוא דוקא בששה ברכות בלבד,
ולכל אחת מהן, טעם מדוע יש לעמוד באמירתה.
ורבי
דוד אבודרהם נתן סימן לזכור באלו ברכות יש לעמוד, והסימן הוא: על”ץ של”ם. שהוא ראשי תיבות, ע'ומר
(ספירת העומר), ל'בנה (ברכת הלבנה), ציצית, שופר, לולב, מילה (ברית מילה). (אולם באמת שנוהגים לעמוד גם
בברכות נוספות. אך אלו הששה הן העיקריות).
דברי
הפני יהושע
ולכאורה
לפי דברי הירושלמי ודעת הגאון, יש לעמוד גם בברכת התורה. אולם הפני יהושע (בחידושיו למסכת מגילה דף
כא.) כתב, שדוקא מצות שהעשייה שלהן היא כשעומדים, גם את הברכה יש לברך כשעומדים. וכגון לולב, שיש ליטלו
כשעומדים, יש לברך עליו כשעומדים. אבל קריאת מגילת אסתר, שאין חיוב לקרותה עומד,
אין חיוב לברך על קריאתה עומד. וכן כתבו עוד מגדולי האחרונים.
ההכרעה
להלכה
ולפי
זה כתב מרן הרב עובדיה יוסף שליט”א (יחוה דעת חלק חמישי סימן ד), שמכיון שאין
חיוב לעמוד בשעת לימוד התורה, כמו כן ברכות התורה אין חיוב לברכן בעמידה. וכן
ברכות השחר, אין חיוב לאמרן בעמידה, כיון שרק כאשר המצוה היא בעמידה, אז יש לברך
בעמידה. (וברכות השחר לא ניתקנו כלל על מצוה).
ואדרבה
כתב בשו”ת הרמ”ע מפאנו, שברכות התורה אפשר לברך כשהוא יושב, משום שעל
לימוד התורה נאמר “בשבתך בביתך”. והפרי מגדים הוסיף, שבקריאת שמע
וברכותיה לא הצריכו לעמוד, כי כשאדם יושב, יוכל לכוין דעתו יותר. וכמו כן ברכות
התורה, שיש אומרים שחיובן מן התורה, בודאי שיש להזהר לכוין מאד בשעת אמירתן, ואפשר
לברכן מיושב.
ולסיכום: בברכות השחר וברכות התורה
אין צורך לעמוד, ואפשר לברכן כשהוא יושב
Question:
Is it obligatory to stand during the Birkot HaShachar (morning blessings) and
the Birkot HaTorah?
Answer: There are certain blessings
which require one to be standing during their recitation. There is a unique
reason for why one must stand while reciting each of these blessings. For
instance, regarding the blessing for counting the Omer, the Torah states, “From
when the sickle begins [to make contact] with the stalks (English for
“Ba’Kamma”),” and our Sages expound this to mean, “Be’Koma,” i.e. while
standing.
The Opinion of the Gaon-One Must Stand During Any Blessing Which Involves No
Enjoyment
It is written in the Responsa of the Geonim (Sha’arei Teshuva, Chapter 79 and
as quoted by the Sefer Ha’Eshkol, Chapter 23): “The Gaon writes in one of his
responses that all blessings must be recited while standing. This refers to
blessings on Mitzvot which do not entail enjoyment; however, for blessings on
things which involve enjoyment, on need not stand.” This means that there are two
kinds of blessings: Blessings which do not involve any enjoyment, such as the
blessings on Tzitzit, Lulav, and Birkot HaTorah, and there are blessings which
our Sages enacted to recite on things from which one does have enjoyment, such
as Kiddush, “Leeshev Ba’Sukkah,” and the like. The Gaon writes that any
blessing which does not involve any enjoyment should be recited while standing.
Based on this, one should certainly recite the Birkot HaTorah while standing.
The same response states that this is actually written openly in the Talmud
Yerushalmi.
The Opinion of Rabbeinu David Abudirhem-“Alatz
Shalem”
Nevertheless, the Responsa of the Geonim continues that some say there the
obligation to stand applies to only six blessings; each one possessing a distinct
reason why one must stand for that specific blessing.
Rabbeinu David Abudirhem composed an acronym for one to remember which
blessings to recite while standing which is, “Alatz Shalem.” This is an acronym for
“Omer” (counting the Omer), “Levana” (Blessing on the New Moon), “Tzitzit,”
“Shofar,” “Lulav,” and “Milah” (Berit Milah). (The truth of the matter is that
we customarily stand while reciting other blessings as well, but these are the
primary ones.)
The Opinion of the Penei Yehoshua
It seems that according to the opinion of the Talmud Yerushalmi and the Gaon,
one should recite the Birkot HaTorah while standing. However, the Penei
Yehoshua (in his commentary on Tractate Megillah 21a) writes that only
regarding Mitzvot whose performance is also done while standing should their
blessings be recited while standing as well. For instance, regarding the Lulav
which is taken while standing, one should recite the blessing on it while
standing as well. However, regarding the reading of Megillat Esther which need
not be done while standing, one need not recite the blessing on it while
standing either. Other great Acharonim rule likewise.
The Bottom Line
Therefore, Maran Harav Ovadia Yosef Shlit”a writes (Responsa Yechave Da’at
Volume 5, Chapter 4) since there is no obligation to stand while learning
Torah, the Birkot HaTorah need not be recited while standing either. Similarly,
the Birkot HaShachar need not be recited while standing since only when the
performance of a Mitzvah is done while standing must its blessing also be
recited while standing (and the Birkot HaShachar were not enacted for Mitzvah
performance at all).
On the contrary, the Rama (Rabbeinu Menachem Azarya) of Pano writes in one of
his responses that the Birkot HaTorah may indeed be recited while seated, as
the Torah writes regarding Torah learning, “When you shall sit in your house.”
The Peri Megadim adds that our Sages did not require one to recite Keri’at
Shema and its blessings while standing because one is indeed able to
concentrate better while sitting. This would surely apply to Birkot HaTorah as
well, which according to some is a Torah obligation and must surely be recited
with great concentration; thus, they may be recited while seated.
Summary: The Birkot HaShachar and Birkot HaTorah need not be recited
while standing; rather, one may recite them while seated
 | Virus-free. www.avg.com |