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Meeting ID: 977 8813 9090
Passcode: 996189
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and blessing will be sorely missed
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 |
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5:39 | 5:39 | 4:44 | 4:05 | 10:10 | 4:28 | 4:28 | 28/29 Jan | משפטים (ש''מ) |
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- In what context is a mezuza mentioned in this week's parsha?
21:6 – If a Hebrew slave desires to remain enslaved, his owner brings him “to the doorpost mezuza” to pierce his ear. - What special mitzvah does the Torah give to the master of a Hebrew maidservant?
21:8,9 – To marry her. - What is the penalty for wounding one's father or mother?
21:15 – Death by strangulation. - A intentionally hits B. As a result, B is close to death. Besides any monetary payments, what happens to A?
21:19 – He is put in jail until B recovers or dies. - What is the penalty for someone who tries to murder a particular person, but accidentally kills another person instead? Give two opinions.
21:23 – (a) The murderer deserves the death penalty. (b) The murderer is exempt from death but must compensate the heirs of his victim. - A slave goes free if his master knocks out one of the slave's teeth. What teeth do not qualify for this rule and why?
21:26 – Baby teeth, which grow back. - An ox gores another ox. What is the maximum the owner of the damaging ox must pay, provided his animal had gored no more than twice previously?
21:35 – The full value of his own animal. - From where in this week's parsha can the importance of work be demonstrated?
21:37 – From the “five-times” penalty for stealing an ox and slaughtering it. This fine is seen as punishment for preventing the owner from plowing with his ox. - What is meant by the words “If the sun shone on him”?
22:2 – If it's as clear as the sun that the thief has no intent to kill. - A person is given an object for safe-keeping. Later, he swears it was stolen. Witnesses come and say that in fact he is the one who stole it. How much must he pay?
22:8 – Double value of the object. - A person borrows his employee's car. The car is struck by lightning. How much must he pay?
22:14 – Nothing - Why is lending money at interest called “biting”?
22:24 – Interest is like a snake bite. Just as the poison is not noticed at first but soon overwhelms the person, so too interest is barely noticeable until it accumulates to an overwhelming sum. - Non-kosher meat, “treifa,” is preferentially fed to dogs. Why?
22:30 – As “reward” for their silence during the plague of the first-born. - Which verse forbids listening to slander?
23:1 – Targum Onkelos translates “Don't bear a false report” as “Don't receive a false report”. - What constitutes a majority-ruling in a capital case?
23:2 – A simple majority is needed for an acquittal. A majority of two is needed for a ruling of guilty. - How is Shavuot referred to in this week's parsha?
23:16 – Chag Hakatzir — Festival of Reaping. - How many prohibitions are transgressed when cooking meat and milk together?
23:19 – One. - What was written in the Sefer Habrit which Moshe wrote prior to the giving of the Torah?
24:4,7 – The Torah, starting from Bereishet until the giving of the Torah, and the mitzvot given at Mara. - What was the livnat hasapir a reminder of?
24:10 – That the Jews in Egypt were forced to toil by making bricks. - Who was Efrat? Who was her husband? Who was her son?
24:14 – Miriam, wife of Calev, mother of Chur.
אלה: אדם שנתחייב בברכה אחרונה
על איזה מאכל (כגון שאכל פירות בשיעור כזית, שהוא שיעור של כעשרים ושבעה גרם),
וקודם שבירך ברכה אחרונה, עשה צרכיו, ונתחייב בברכת אשר יצר, איזו ברכה עליו לברך
קודם, ברכת אשר יצר, או ברכה אחרונה על מה שאכל?
תשובה: הנה
בשאלה זו כבר דן המהרש”ל (רבי שלמה לוריא, מגדולי האחרונים בלובלין שבמזרח
פולין, לפני קרוב לחמש מאות שנה, וחיבר ספר ים של שלמה על סדר הש”ס) בתשובתו (סימן צז), וכתב, שמי שנתחייב בברכה אחרונה על מה שאכל, ואחר כך
התחייב בברכת אשר יצר, עליו לברך קודם כל אשר יצר, ורק אחר כך יברך ברכה אחרונה,
לפי הכלל (בברכות נא:) שתדיר ושאינו תדיר תדיר קודם, כלומר,
מצוה שהיא תדירה (תמידית) יותר, קודמת למצוה שאינה תדירה כמוה, וברכת אשר יצר היא
קבועה בכל יום כמה פעמים, ואילו ברכה אחרונה, אפשר שלא יתחייב בה אדם אפילו ימים
רבים.
והגאון יעב”ץ (רבי יעקב
עמדין בן צבי, בנו של ה”חכם צבי”, מגדולי האחרונים בגרמניה לפני כשלש
מאות שנה) כתב על זה: ולפי עניות דעתי, מי אומר שאין זו (ברכה אחרונה) תדירה כמו
זו? ואדרבא אצל רוב בני אדם אכילה ושתיה תדירים יותר מברכת אשר יצר. ולכן אם אנו
דנים לפי הטעם שתדיר קודם, יש לומר שעלינו להקדים דוקא את הברכה האחרונה לברכת אשר
יצר. ומכל מקום כתב, שהוא מסכים לפסק מהרש”ל, אבל לא מהטעם שכתב שברכת אשר
יצר היא תדירה יותר, אלא מטעם אחר, והוא, שמכיון שכעת נתחייב אדם זה להודות לה'
יתברך על תיקון גופו בברכת אשר יצר, לכן בודאי שמוטל עליו לברך קודם כל על הברכה
שנתחייב בה כעת, שכן ברכה אחרונה בלאו הכי כבר לא יוכל לברך סמוך לאכילה שכן כבר
עבר זמנה. לכן יברך אשר יצר, ואחר כך יברך ברכה אחרונה. ודנו בזה עוד מגדולי
הפוסקים, והביאו ראיות לכאן ולכאן.
ולהלכה, כתב מרן הרב עובדיה יוסף (יבי”א ח”ט דף קעג ע”ב),
שיברך קודם ברכת אשר יצר, ואחר כך יברך ברכה אחרונה, בין מהטעם שכתב המהרש”ל
ובין מטעמו של הגאון יעב”ץ
Question: If one becomes obligated to recite an
after-blessing after eating any food (for instance, by eating a Kezayit, which
is approximately twenty-seven grams, of fruit) and before reciting the
after-blessing, he used the facilities and becomes obligated to recite the
“Asher Yatzar” blessing, which blessing must one recite first: Should one
recite the “Asher Yatzar” blessing or the after-blessing on the food he ate?
Answer: This
question has already been discussed by the Maharshal (Rabbeinu Shlomo Luria,
one of the great Acharonim who lived approximately five-hundred years ago in
Eastern Poland and authored the Sefer Yam Shel Shlomo and others) in his
responsa (Chapter 97) and writes that if one becomes obligated to recite an
after-blessing on any given food he eats and then becomes obligated to recite
the “Asher Yatzar” blessing, he should recite the “Asher Yatzar” blessing first
and only then recite the after-blessing on the food based on the rule, “The
more frequent of two Mitzvot is performed first.” Thus, the “Asher Yatzar”
blessing is recited consistently several times every day while regarding an
after-blessing on food, there is a possibility that one will not become
obligated to recite it for several days.
Hagaon Ya’abetz (Rabbeinu Yaakov Emdin ben Tzvi, son of the Chacham Tzvi, who
lived approximately three-hundred years ago in Germany) writes regarding this
ruling: “In my humble opinion, who says that this blessing (an after-blessing
on food) is any less frequent that the other (the “Asher Yatzar” blessing)? On
the contrary, for most people, eating and drinking is more common than using
the facilities. Thus, if we are ruling based on the frequency of the blessings,
indeed, the after-blessing on food should be recited before the “Asher Yatzar”
blessing.” He nevertheless concludes that he agrees to the Maharshal’s ruling
but not because of his reasoning that the “Asher Yatzar” blessing is more
common; rather, for a different reason which is that since this individual has
now become obligated to praise and thank Hashem for the perfection of his body
through the “Asher Yatzar” blessing, he must therefore surely recite the blessing
which he has become obligated to recite now since he will not be able to recite
the after-blessing immediately upon finishing to eat in any case, for that time
has already elapsed. Thus, one should recite the “Asher Yatzar” blessing and
only then recite the after-blessing on food. Many other great Poskim discuss
this issue and bring sources for either option.
Halachically speaking, Maran Harav Ovadia Yosef Z'l writes (in his
Yabia Omer, Volume 9, page 183) that one should indeed recite the “Asher
Yatzar” blessing first and only then recite the after-blessing on the food,
either because of the Maharshal’s reason or because of the reason quoted by
Hagaon Ya’abetz