ק׳ ק׳ שׁערי תפילה
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לוח זמני תפלה לחורף תשפ״ד
מוצאי שבת | ערבית )מוצ“ש( | מנחה | סוף זמן קריאת שמע | זמן שבת | פלג המנחה (תה״ד) | פלג המנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Mincha | Shema before | Latest Candle lighting |
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9:00 | 8:56 | 6:30 | 9:41 | 7:50 | 7:11 | 6:39 | 6:45 | 12/13 Apr | תזריע |
שבת
קרבנות
9:00 am
הודו
9:15 am
מנחה
6:30 pm
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The Torah commands a woman to bring a korban after the birth of a child. A son is to be circumcised on the eighth day of his life. The Torah introduces the phenomenon of tzara'at (often mistranslated as leprosy) — a miraculous affliction that attacks people, clothing and buildings to awaken a person to spiritual failures. A kohen must be consulted to determine whether a particular mark is tzara'at or not. The kohen isolates the sufferer for a week. If the malady remains unchanged, confinement continues for a second week, after which the kohen decides the person's status. The Torah describes the different forms of tzara'at. One whose tzara'at is confirmed wears torn clothing, does not cut his hair, and must alert others that he is ritually impure. He may not have normal contact with people. The phenomenon of tzara'at on clothing is described in detail.
Ohr Somayach Institutions www.ohr.edu
ברכת האילנות
היוצא בימי ניסן, ורואה אילנות פרי שמוציאים פרחים, מברך: “ברוך אתה ה' אלוקינו מלך העולם שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות ליהנות בהם בני אדם“.
יום א' בניסן יחול השנה (תשפ”ד), ביום שלישי הבא עלינו לטובה.
ותיקנו רבותינו ברכה זו, מכיון שהלבלוב באילנות הוא דבר שבא מזמן לזמן באופן מחודש, שאדם רואה עצים יבשים שהפריחם הקדוש ברוך הוא (הרא”ה בספר פקודת הלוים, ברכות מג:). ואין לברך ברכה זו אלא פעם בשנה ולא יותר.
והטעם שברכת האילנות אינה נחשבת למצות עשה שהזמן גרמא, מבואר בספר טורי אבן (מגילה כ:) לגבי מצות “הבאת ביכורים לבית המקדש”. שמצות הבאת ביכורים היתה נוהגת רק עד חג החנוכה, ובכל זאת הנשים היו מביאות ביכורים לבית המקדש. והטעם שמצות ביכורים אינה מצות שהזמן גרמא, הוא משום שדוקא מצוה שאינה נוהגת בכל זמן מצד עצם המצוה, כגון ציצית שאינה מתקיימת בלילה, הרי היא נחשבת “מצות עשה שהזמן גרמא”, אבל מצות ביכורים, מצד עצמה היתה ראוייה להתקיים כל השנה, אלא שמחנוכה ואילך לא היו מצויים פירות בפרדסים, ואילו היו מצויים עוד פירות, היו הימים ראויים להבאת ביכורים, ולכן מצוה זו אינה נחשבת למצות עשה שהזמן גרמא.
והוא הדין בנדון ברכת האילנות, שמעצם מצות ברכת האילנות, היה ראוי לברך בכל זמן, אלא שהטעם שמברכים דוקא בימי ניסן הוא משום שאז מלבלבים האילנות, נמצא אם כן שאין הזמן גורם את הברכה, רק הוא תנאי לברכה, ולכן גם נשים תברכנה ברכת האילנות ויובאו פרטי דינים בזה בהלכה הבאה.
The Blessing of the Trees
One who goes out during the month of Nissan and sees trees starting to blossom recites the blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Shelo Chiser Be’Olamo Kelum U’Vara Vo Beriyot Tovot Ve’Ilanot Tovot Le’hanot Bahem Beneh Adam”.
This year (5784), Rosh Chodesh Nissan will fall out this coming Tuesday, G-d-willing. We shall discuss the laws of reciting the Blessing of the Trees on Shabbat in a following Halacha.
Our Sages established this blessing because the budding of the trees is an occurrence of renewal that happens once a year when a person sees trees that have already dried up and Hashem revitalizes them and makes them blossom anew (Rabbeinu Aharon Ha’Levi in his Sefer Pekudat Halviyim, Berachot 43b). This blessing is recited once a year and no more.
If the Blossoming has Concluded
If the blossoming has already concluded, i.e. buds (or flowers) no longer appear on the tree and the tree has already begun to produce fruits as is common among almond trees and the like, the Blessing of the Trees may not be recited on such trees. Even if fruits have not yet begun to emerge, as long as no buds are present on the tree, the blessing may not be recited, for this blessing was established to be recited on the blossoming of trees which is only when the buds emerge. Nevertheless, if a tree has begun producing some of its fruits but some of its flowers and buds are still present, the Blessing of the Trees may be recited on such a tree.
Women and the Blessing of the Trees
Women should also recite the Blessing of the Trees during the month of Nissan. Although they are exempt from other time-bound Mitzvot, such as the Four Species on the holiday of Sukkot, they should nevertheless recite the Blessing of the Trees. The reason for this is based on what the Sefer Turei Even (Megillah 20b) has written regarding the Mitzvah of bringing Bikurim (first fruits) to the Bet Hamikdash that women too are commanded to bring Bikurim to the Bet Hamikdash, for although Bikurim are not brought after Chanukah, this Mitzvah is still not considered time-bound because only a Mitzvah that cannot be performed at all times because of the essence of the Mitzvah is considered halachically time-bound. However, the fact that Bikurim are not brought past Chanukah is only because the fields are usually barren of fruits at this time; nevertheless, were there fruits to be found in the field, this would also be an appropriate time to bring Bikurim as well. Thus, this is not considered a time-bound Mitzvah.
The same would apply regarding the Blessing of the Trees, for, in essence, this blessing could be recited at any time; the reason why it is only recited during the month of Nissan is because that is when trees usually begin to blossom. Thus, the time-frame here is not the cause of this blessing and is merely a prerequisite to recite the blessing. Women should therefore recite the Blessing of the Trees as well. We shall discuss some of the laws involved with this blessing in the next Halacha, G-d-willing.
דיני ברכת האילנות – מנהג חכמי “פורת יוסף”
ובספר האשכול (להר”א אב”ד מרבותינו הראשונים, עמוד סח) כתב, שיש לברך ברכת האילנות בימי ניסן, ולאו דוקא בימי ניסן, אלא בזמן שרואה הפרח פעם ראשון בשנה. וכן כתב הריטב”א (רבי יום טוב בן רבי אברהם אלאשבילי) בחידושיו על מסכת ראש השנה (דף יא.) וזו לשונו: “ויומי ניסן, לאו דוקא, אלא כל מקום ומקום לפי מה דמלבלבי”. עד כאן. וכן כתבו עוד פוסקים רבים.
ולפיכך כתב מרן רבינו הגדול זצ”ל שנראה שמותר לברך ברכת האילנות בכל מקום ומקום לפי זמן פריחת האילנות, שאין כאן דין מיוחד בחודש ניסן דוקא, אלא בפריחת האביב, שזמנה בדרך כלל הוא בחודש ניסן.
יש אומרים, שאין לברך אלא כשרואה לכל הפחות שני אילנות מלבלבים. ויש אומרים שדי באילן אחד. ובשעת הדחק, כתב מרן רבינו עובדיה יוסף זצ”ל, שאפשר לברך על אילן אחד. ומכל מקום המברך על מיני אילנות רבים הרי זה משובח.
אמנם הבאנו כבר בשנה שעברה טעם גדול להקל בדבר, באילנות מסויימים שאין הדבר פשוט לאסור את הרכבן. כגון פירות ההדר המצויים בינינו, אתרוג, לימון, חושחש ואשכולית, שלדעת מרן רבינו זצ”ל, (עי' בשו”ת יביע אומר ח”ה סימן יט, ובס' הליכות עולם ח”ב עמ' ר), מותר לומר לגוי להרכיב אילנות כאלה אלו באלו. ולפי זה בודאי שאין קיומם נגד רצון הבורא, ואפשר לברך עליהן ברכת האילנות, כשם שנהגו לברך עליהם ברכת שהחיינו, וכמו שהארכנו בזה בהזדמנות אחרת.
The Laws of the Blessing of the Trees
The Proper Time for the Blessing of the Trees
Our Sages, who have established the Blessing of the Tress, write that the proper time for this blessing is during the month of Nissan, for it is then that trees begin to blossom and buds come forth. It would seem from the words of our Sages though that this blessing may only be recited during the month of Nissan and not at any other time.
Countries where the Trees Blossom at other Times
A problem exists in the United States, for not always Nissan do the trees begin to blossom during the month of Nissan. Therefore, the question becomes whether or not one is permitted to recite the Blessing of the Trees in the month of Iyar.
The Sefer Ha’Eshkol (authored by Rabbeinu Avraham Av Bet Din, one of the great Rishonim, page 68) writes that one should recite the Blessing of the Trees during the month of Nissan, however, this does not mean that the blessing must be recited specifically in Nissan; rather, this refers to the first time that year that one sees the trees blossom. Similarly, the Ritba (Rabbeinu Yom Tov ben Avraham Elasvili) in his commentary on Tractate Rosh Hashanah (11a) writes: “This does not necessarily mean Nissan; rather, every place based on when the trees blossom there.” Many other Poskim rule likewise.
Thus, one may recite the Blessing of the Trees based on whenever the blossoming of the trees occurs in one’s current location, for there is no specific requirement for the blessing to be recited in the month of Nissan; the only requirement is the spring blossom, which usually occurs during Nissan.
Reciting the Blessing of the Trees on Shabbat
The Poskim disagree whether or not the Blessing of the Trees may be recited on Shabbat. We have already written about this topic in the past. Halachically speaking, according to Maran Rabbeinu Ovadia Yosef zt”l, it is permissible to recite this blessing on Shabbat according to the letter of the law especially on years when Rosh Chodesh Nissan coincides with Shabbat and there is a concern that if this blessing is not recited by the entire congregation on Shabbat, there may be those who will treat this blessing lightly and not recite it later at all. In such a situation, it is certainly preferable to recite the Blessing of the Trees on Shabbat. Indeed, Maran zt”l behaved this way in his older years when he and the members of his synagogue would walk down the road and recite the Blessing of the Trees on Shabbat. Hagaon Harav Shlomo Zalman Auerbach zt”l behaved likewise. Similarly, if, for whatever reason, one has not yet recited the Blessing of the Trees and then sees blossoming trees on Shabbat, one should recite the blessing right away so as not to miss saying the blessing entirely.
On Which Trees One May Recite this Blessing
One may only recite this blessing on fruit-bearing trees and it may not be recited on barren trees. Nevertheless, if one mistakenly recited this blessing on a barren tree, one should not repeat it upon seeing a blossoming fruit-bearing tree.
Some say that one may only recite this blessing when seeing a minimum of two blossoming fruit trees. Others rule that seeing one tree is sufficient. In pressing circumstances, Maran Rabbeinu Ovadia Yosef zt”l writes that one may recite the blessing on one tree. Nevertheless, it is especially praiseworthy to recite the blessing on several different kinds of fruit trees.
Grafted Trees
Regarding trees that are grafted from two different species, for instance, a tree grafted from Etrogim (citrons) and lemons, some are of the opinion that one should not recite the Blessing of the Trees upon seeing them since their existence is against the will of Hashem; thus, one should not thank and praise Hashem for them. Others argue and write that since this blessing pertains to the entire creation in general, one may even recite it upon grafted trees. Although if one wishes to recite this blessing on such a tree there is no need to protest, it is nevertheless preferable not to recite the blessing on such a tree due to the famous rule, “When in doubt regarding a blessing, do not bless.”
However, there is much room for leniency in this matter regarding trees which are not so clearly forbidden to graft, such as citrus trees including citron, lemon, “Chushchash” (wild oranges), and grapefruits, for according to Maran Rabbeinu Ovadia Yosef zt”l (see Responsa Yabia Omer, Volume 5, Chapter 19 and Halichot Olam, Volume 2, page 200), one may instruct a non-Jew to graft such trees with one another. Based on this, the existence of such trees is certainly not against Hashem’s will and the Blessing of the Trees may be recited on them just as it is customary to recite the “Shehecheyanu” blessing on such fruits, as we have explained in another Halacha.
Orla Trees
One may recite the Blessing of the Trees upon a tree within its first three years of being planted, for although it is Orlah and forbidden to benefit from, since it was not planted in a prohibited manner (as all trees are forbidden to benefit from during their first three years of being planted), this blessing may be recited upon it.
Reciting the Blessing Outside of the City
Hagaon Rabbeinu Chaim Palagi writes in his Responsa Lev Chaim (Volume 2, Chapter 45) and Sefer Mo’ed Le’Kol Hai (Chapter 1, Section 6) that one should preferably recite the Blessing of the Trees specifically outside the city. He derives this from the words of the Gemara and the Rambam which state that this blessing was instituted for “one who goes out during the month of Nissan”; it is therefore improper to recite this blessing inside one’s home. Several great sages followed this practice, among them the great Geonim and luminaries of Yeshivat Porat Yosef Harav Yehuda Tzadka, Harav Mansour Ben-Shimon, Harav Ben-Zion Abba Shaul, Harav Yosef Ades, Harav Yehuda Moalem who would travel to an area near Bet Shemesh every year to recite this blessing. Nevertheless, many great Poskim did not customarily follow this stringency quoted by Rabbeinu Chaim Palagi and even he writes that his grandfather, Hagaon Harav Yosef Refael Chazzan, Rishon Le’Zion, author of Responsa Chikrei Lev, and one of the greatest luminaries of the generation, would customarily recite this blessing in the courtyard of his home. Similarly, the great sages of Istanbul would recite this blessing while looking out their window at the trees outside. Maran zt”l and those who prayed in his synagogue would likewise recite the Blessing of the Trees close to his home and he would not travel outside of the city to do so.
SKA-PESAH-GUIDE-5784.pdf