ק׳ ק׳ שׁערי תפילה
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לוח זמני תפלה לחורף
תשפ״ד
Winter Timetable 5784 – 2023/24
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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6:50 | 6:46 | 5:58 | 5:25 | 10:19 | 5:47 | 5:47 | 20/21 Oct | נח |
It is now ten generations since the creation of the first man. Adam's descendants have corrupted the world with immorality, idolatry and robbery, and Hashem resolves to bring a flood which will destroy all the earth's inhabitants except for the righteous Noach, his family and sufficient animals to re-populate the world. Hashem instructs Noach to build an ark in which to escape the flood. After forty days and nights, the flood covers the entire earth, including the tops of the highest mountains. After 150 days the water begins to recede. On the 17th day of the 7th month, this ark comes to rest on Mount Ararat. Noach sends forth a raven and then a dove to ascertain if the waters have abated. The dove returns. A week later, Noach again sends the dove, which returns the same evening with an olive leaf in its beak. After seven more days, Noach once again sends forth the dove, which this time does not return. Hashem tells Noach and his family to leave the ark. Noach brings offerings to Hashem from the animals which were carried in the ark for this purpose. Hashem vows never again to flood the entire world and gives the rainbow as a sign of this covenant.
Noach and his descendants are now permitted to eat meat, unlike Adam. Hashem commands the Seven Universal Laws: The prohibitions against idolatry, adultery, theft, blasphemy, murder and eating the meat of a living animal, and the obligation to set up a legal system. The world's climate is established as we know it today.
Noach plants a vineyard and becomes intoxicated from its produce. Ham, one of Noach's sons, delights in seeing his father drunk and uncovered. Shem and Yefet, however, manage to cover their father without looking at his nakedness, by walking backwards. For this incident, Canaan is cursed to be a slave. The Torah lists the offspring of Noach's three sons from whom the seventy nations of the world are descended.
The Torah records the incident of the Tower of Bavel, which results in Hashem fragmenting communication into many languages and the dispersal of the nations throughout the world. The Torah portion concludes with the genealogy from Noach to Avram.
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טעות בתפלות השבת
שאלה: מי שטעה בתפלת העמידה של ערבית של שבת, ובמקום להתחיל “אתה קדשת”, התחיל לומר “אתה חונן”, כמו שאומרים בתפלות של יום חול, כיצד עליו לנהוג?
תשובה: כפי שידוע לכל מי שרגיל בתפלה, בכל יום ויום, אנו מתפללים בתפלת העמידה תשע עשרה ברכות, ומתחילים בברכת “מגן אברהם”, ולאחריה ברכת “מחיה המתים”, ולאחריה ברכת “אתה קדוש”. ובימות החול ממשיכים בברכת “אתה חונן”, ואילו בשבתות, פותחים בברכה השייכת לשבת, “אתה קדשת” (בערבית), או “ישמח משה” (בשחרית), או “אתה אחד” (במנחה).
אולם רבה בר אבוה השיבם, שעליהם לסיים את אותה הברכה שהתחילו בה בטעות, ורק לאחר מכן עליהם לחזור לברכת “אתה קדשת”. וטעם הדבר, משום שברכת “אתה חונן”, וכן שאר הברכות שבתפלת ימות החול, שייך לברכם גם בשבת. ורק רבותינו פטרו אותנו מלברך ברכות אלה, מפני כבוד השבת, שלא רצו להטריח בתפלה ארוכה ובבקשות יותר מדאי. אבל מעיקר הדין, היה מן הראוי לברך את כל הברכות.
ולכן, מי שטעה והתחיל בברכת “אתה חונן”, עליו לסיימה, “ברוך אתה ה' חונן הדעת”, ולאחר מכן ימשיך בברכת “אתה קדשת. וכן בכל מקום ששם לב לטעותו, עליו לסיים את הברכה שעומד בה, ואחר כך יחזור לברכת “אתה קדשת” (בערבית, או לברכת “ישמח משה בשחרית, או “אתה אחד” במנחה).
ולסיכום: מי שטעה בתפלת שבת, והמשיך בברכת “אתה חונן”, עליו לסיים את אותה הברכה שעומד בה, ואחר כך יחזור וימשיך בתפלת השבת, בברכת “אתה קדשת”, או “ישמח משה”, או “אתה אחד”. ואם אירע לו כן בתפלת מוסף, עליו לחזור מיד לתפלת השבת, ואינו מסיים את הברכה שהתחיל בה.
Erring During Shabbat Prayers
ההלכה מוקדשת לעלוי נשמת
כל הנרצחים בפרעות שביצעו צוררי נפשינו
ארץ אל תכסה דמם, וכן לרפואת הפצועים, ולזכות השבויים האומללים, ולהצלחת חיילי ישראל בכל מקום שהם, ה' יתברך יעמוד לימין צדקם, וימגר את כל אויבינו, לא יותיר בהם נשמה, המה יאבדו ואנו נעמוד לעד לעולם עד ביאת משיח צדקינו במהרה בימינו אמן.
Question: If one makes a mistake during the Amida of the Shabbat night Arvit prayer and instead of reciting “Ata Kidashta,” one begins to recite “Ata Chonen” which is the continuation of the weekday Amida, how should one proceed?
Answer: As anyone who prays regularly knows, the weekday Amida consists of nineteen blessings, beginning with the “Magen Avraham” blessing followed by the “Mechayeh Ha’Metim” blessing followed by the blessing of “Ata Kadosh.” On weekdays, the “Ata Chonen” follows “Ata Kadosh” whereas on Shabbat, “Ata Kadosh” is followed by a special blessing designated for Shabbat: Either “Ata Kidashta” (during Arvit), “Yismach Moshe” (during Shacharit), or “Ata Echad” (during Mincha).
Rabba bar Avuha’s Reply
The Gemara (Berachot 21a) relates that Rav Nachman said that when he stayed by Rabba bar Avuha, he saw people coming to ask him what the law is if they made a mistake and proceeded to recite “Ata Chonen” as they would during the week during Shabbat prayers. It would seem that they should immediately stop in the middle of the blessing and return to the blessing reserved for Shabbat, such as “Ata Kidashta” and the like.
Nevertheless, Rabba bar Avuha replied that they must first conclude the blessing they had mistakenly begun and only then should they return to the “Ata Kidashta” blessing. The reason for this is because “Ata Chonen” as well as all of the other blessings of the weekday Amida apply to Shabbat as well. However, our Sages exempted us from reciting these blessings in honor of Shabbat, for they did not wish to burden us with long prayers and supplications. Nevertheless, according to the letter of the law, it would have been appropriate to recite all of the weekday blessings.
Thus, if one mistakenly begins the “Ata Chonen” blessing, one must conclude it by reciting “Baruch Ata Hashem Chonen Ha’Da’at” and only then proceed to recite the “Ata Kidashta” blessing. The same applies to any other blessing during which one becomes aware of his error in that one must conclude the current blessing and only then return to “Ata Kidashta,” “Yismach Moshe,” “Ata Echad.”
One Who Errs During Mussaf of Shabbat
On the other hand, if makes a mistake during Mussaf of Shabbat and begins reciting “Ata Chonen,” Maran Ha’Shulchan Aruch (Chapter 268) rules that one should not conclude the current blessing one finds himself in; rather, one should immediately return to the “Tikanta Shabbat” blessing, for the weekday blessings have no bearing to the Mussaf prayer whatsoever. The Rambam, Rabbeinu Yonah, and others rule likewise.
Summary: If one mistakenly continues with the “Ata Chonen” blessing during Shabbat prayers, one must conclude the current blessing one finds himself in and only then return to blessings reserved for Shabbat, namely, “Ata Kidashta,” “Yismach Moshe,” or “Ata Echad.” However, if this happens during the Mussaf prayer of Shabbat, one must immediately return to the “Tikanta Shabbat” blessing without concluding one’s current blessing.
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