ק׳ ק׳ שׁערי תפילה
*******
******
THIS SHABBAT
we take out 2 Sefarim
(1) Parashat Tetzave
(2) Parashat ZACHOR
The haftara THIS week will be the
Haftara of ZACHOR
********
מנהגים
Liturgy (Piyutim)
On certain occasions piyutim are chanted during pesuqé dezimra:
On Shabat Shira and the Seventh Day of Pesah the piyut “Ashira keShirat Moshé” is sung before Shirat haYam (The Song on the Sea).
On Shabat Zakhor the piyut “Mi Khamokha” is chanted during Nishmat.
On Rosh haShana and Yom Kipur special piyutim are chanted after Shirat haYam, before Yishtabah, and between Yishtabah and the Qadish.
The minhag of inserting piyutim into the prayers is actually quite ancient, dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who penned the piyut “Mi Khamokha” for Shabat Zakhor and instituted its recital in the middle of Nishmat Kol Hai.
Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and the Radbaz (d. 1573), attest that this was the custom in their time, showing no sign of disapproval.
Nevertheless, this custom was met with sharp, repeated critique by later halakhic authorities, all challenging the halakhic basis for this custom, as it constitutes a forbidden interruption (hefseq) in the prayers.
Though Maran instructs in the Shulhan 'Arukh (O”H §68:1) that it is best to refrain from including liturgy in the Blessings of Qeriat Shema', he makes no mention of adding liturgy in Pesuqé deZimra. The determining factor for allowing liturgy in Pesuqé deZimra is whether or not there exists a prohibition to add praises or Tehilim to those instituted by the Sages as Pesuqé deZimra.
The Hida in Tub 'Ayin (§18:35) cites the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the practice of those who reserved the recital of liturgy intended for Pesuqé deZimra (e.g. Ribi Yehuda haLevi's Mi Khamokha) until after the repetition of the 'Amida; arguing that the Tur and Maran only took issue with adding liturgy to the Blessings of Qeriat Shema'. The simple logic behind Ribi Corinaldi's judgment seems to be that, since Pesuqé deZimra were instituted as praises to G-d, additional praises, such as the piyutim, should not be deemed an interruption therein. Still, the Hida rules that liturgy may not be added to Pesuqé deZimra, explaining that these praises were carefully arranged by the Sages in accordance with Qabala and are thus strictly unchangeable
Maghen Abot – e”H Ribi Mordekhai Lebhar s”t
The Minhag in our Bet Hakeneset, which is the Spanish & Portuguese Minhag, is to say the Piyut Mi Chamoch in the middle of NISHMAT
****
SHABBAT ZACHOR
HAFTARA: (which is read after the Parsha) Samuel 1 / Shmuel I 15:2-34
This week's Haftorah takes place 2,873 years ago. In the year 2883 – 878 b.c.e. Shmuel conveys to King Shaul Hashem's command to wage battle against Amalek, and to leave no survivors–neither human nor beast. Shaul mobilizes his military and attacks Amalek. They kill the entire population with the exception of the king, Agag, and they also spare the best of the cattle and sheep.
Hashem reveals Himself to Shmuel. “I regret that I have made Shaul king, for he has turned back from following Me, and he has not fulfilled My words.”
The next morning Shmuel travels to Shaul and confronts him. Shaul defends himself, saying that the cattle were spared to be used as sacrificial offerings for Hashem. Shmuel responds: “Does Hashem have as great a delight in burnt offerings and peace-offerings, as in obeying the voice of Hashem? Behold, to obey is better than a peace-offering; to listen, than the fat of rams. . . . Since you rejected the word of Hashem, He has rejected you from being a king.”
Shaul admits his wrongdoing and invites Shmuel to join him on his return home. Shmuel refuses his offer. “The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you.” Shmuel then kills the Amalek king.
The commentaries state that in the interim, Agag was able to marry a maidservant, from which the nation of Amalek would survive.
The connection to Purim is well documented. Haman is called, “the Agagi”. He was a direct descendant of Agag. In ascertaining Hashem's mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men woman and children is thankfully foreign and abhorrent to us. Nevertheless, Shaul was commanded to eradicate the entire nation.
The Haftorah identifies Shaul's sin in not fulfilling Hashem’s commandment as misplaced mercy. Had he known that, 521 years later, his merciful act would result in the potential extermination of the entire Jewish people, Shaul would not have had mercy on Agag and the cattle. It is the responsibility of a king to think beyond the immediate and do what has to be done to guarantee the future of his nation. Being that no single human can ever guarantee the future, he has no choice but to listen to Hashem's commandments and do as he is told. That ensures the future.
The message of Purim is the story of our Haftorah. Hashem works His miracles through the normal passage of time. Actions done today set in motion ripples in time that radiate far into the future.
*******
🗓️
לוח זמני תפילה לחורף תשפ״ה
Winter Timetable 5785 – 2024/25
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 |
|
|
6:49 | 6:45 | 5:59 | 5:25 | 9:30 | 5:43 | 5:43 | 7/8 Mar | תצוה (זכור) |
שבת
קרבנות
8:45 am
הודו
9:00 am
*********
📜
Hashem tells Moshe to command the Jewish People to supply pure olive oil for the Menorah in the Mishkan (Tent of Meeting). He also tells Moshe to organize the making of the Bigdei Kehuna (priestly garments): A breastplate, an ephod, a robe, a checkered tunic, a turban, a sash, a forehead-plate, and linen trousers. Upon their completion, Moshe is to perform a ceremony for seven days to consecrate Aharon and his sons. This includes offering sacrifices, dressing Aharon and his sons in their res ective garments, and anointing Aharon with oil.
Hashem commands that every morning and afternoon a sheep be offered on the Altar in the Mishkan. This offering should be accompanied by a meal-offering and libations of wine and oil. Hashem commands that another Altar for incense be built from acacia wood and covered with gold. Aharon and his descendants should burn incense on this Altar each day.
Ohr Somayach Institutions www.ohr.edu
משלוח מנות ומתנות לאביונים יחד
שאלה: אם ביום פורים, אני אתן לאדם שהוא דחוק מאד מבחינה כספית, והוא אביון, משלוח מנות. האם אצא בזה ידי חובת שתי המצוות, גם משלוח מנות וגם מתנות לאביונים?
תשובה: ראשית כל, עלינו להבהיר שיש חובה לתת מתנות לשני אביונים, וממילא, בשאלה שלפנינו, יהיה בודאי חיוב לתת עוד מתנה לאביון אחר.
וכעת נבוא לדון בשאלה, אם כשנותנים משלוח מנות לאדם אביון, יוצאים בזה ידי חובת משלוח מנות, וגם ידי חובת מתנה לאביון אחד.
בגמרא במסכת מגילה (ז.) מובא, שרבי יהודה נשיאה (בנו של רבן גמליאל ונכדו של רבי יהודה הנשיא), שלח בשר ויין לרבי אושעיא. שלח אליו רבי אושעיא: “קיימת בנו רבינו, “ומשלוח מנות איש לרעהו ומתנות לאביונים”. כלומר, מאחר והיה רבי אושעיא עני, אמר לרבי יהודה, שבכך שהוא שלח אליו משלוח מנות, הוא קיים גם כן מצוות מתנות לאביונים.
אולם רבותינו הפוסקים דנו בענין זה, והגאון “טורי אבן” כתב, שאין כוונת הגמרא, שקיימת גם מצות משלוח מנות וגם מצות מתנות לאביונים, אלא, או מצוה זו, או מצוה זו. כי אי אפשר לקיים במשלוח אחד את שתי המצוות.
ויש מרבותינו האחרונים שכתבו, שיש איסור לשלוח משלוח אחד, בכוונה לצאת ידי חובת שתי המצוות, מפני שיש כלל בידינו, ש”אין עושין מצוות חבילות חבילות”, שנראה הדבר כזלזול במצוות, וכאן שמתקיימות שתי מצוות בבת אחת, יש בזה איסור משום “אין עושין מצוות חבילות חבילות”. וכן כתב בשו”ת “כתב סופר” (סימן קלט).
ויש שכתבו מטעמים אחרים, שאין לקיים את שתי המצוות יחד, מפני שיש חובה מיוחדת, לקיים גם משלוח מנות, וגם מתנות לאביונים, כל אחת בנפרד.
ומרן רבינו עובדיה יוסף זצ”ל, דן בכמה מקומות בספריו, בענין “אין עושין מצוות חבילות חבילות”, וכתב שלדעתו, כאשר שתי מצוות מתקיימות במעשה אחד, אין איסור של “אין עושין מצוות חבילות חבילות”, והביא ראיה לזה מדברי המשנה במסכת פסחים (דף לה.), שהכהנים יכולים להכין לעצמם מצה לליל פסח, מקמח של תרומה. ואף על פי שיש מצוה על הכהנים באכילת התרומה, וכמו כן יש עליהם מצוה לאכול מצה בליל פסח כמו כל ישראל, בכל זאת, מפורש במשנה שאין בדבר בעיה הלכתית, ומותר לעשות כן. ומוכח, שכאשר במעשה אחד מתקיימות שתי מצוות, אין בזה איסור, וכל האיסור בזה הוא כאשר מקיימים שתי מצוות נפרדות יחד. לדוגמא, כאשר באים לטהר את המצורע, אין לטהר שני מצורעים יחד, אבל כאשר במעשה אחד, מתקיימות שתי מצוות, אין איסור כלל.
וכיוצא בזה הביא מרן זצ”ל (בחזון עובדיה פורים, עמוד קנט), שהגאון רבי אברהם פלאג'י, כתב בספרו שו”ת ויען אברהם, שחבריו הסתפקו אם אפשר לעשות סעודה אחת לרגל סיום שתי מסכתות, או שיש בדבר איסור משום “אין עושין מצוות חבילות חבילות”. וכתב הגאון, שאיסור זה שייך דוקא כאשר עושים שתי מצוות הניכרות בעיני הכל ונעשות בשתי פעולות, אבל כאשר נעשה מעשה אחד כדי לקיים שתי מצוות, אין בזה איסור כלל.
לכן למעשה, כתב מרן זצ”ל שמעיקר הדין, הנותן משלוח מנות לאביון, יוצא בזה ידי חובת משלוח מנות, וכן ידי חובת מתנה לאביון, ועליו להשלים עוד מתנה אחת לאביון אחר, ובזה יוצא ידי חובתו. אולם מהיות טוב, כיון שיש בזה מחלוקת הפוסקים, נכון יותר להקפיד לתת משלוח מנות לאדם אחר, וכך יוצאים ידי חובה לכל הדעות.
A Combined Mishloach Manot and Matanot La’Evyonim
Question: If one gives Mishloach Manot to a truly needy individual on Purim day, can one fulfill both Mitzvot of Mishloach Manot and Matanot La’Evyonim simultaneously in this manner?
Answer: We should first point out that one is obligated to give gifts to two needy people on Purim day, such that one would certainly need to give one more gift to another poor person.
Let us now discuss the question at hand regarding whether one can fulfill both Mitzvot of Mishloach Manot and Matanot La’Evyonim by giving Mishloach Manot to a needy individual.
The Gemara (Megillah 7a) states that Rabbi Yehuda Nesiah (grandson of Rabbi Yehuda Ha’Nassi) sent meat and wine to Rabbi Oshaya on Purim day. Rabbi Oshaya sent him back a message saying, “Honored rabbi! You have now fulfilled your obligation of Mishloach Manot and Matanot La’Evyonim.” This means that since Rabbi Oshaya was poor, Rabbi Yehuda fulfilled both Mitzvot by sending him Mishloach Manot.
Nevertheless, the Turei Even in his commentary on the above Gemara explains that this does not mean that Rabbi Yehuda fulfilled both Mitzvot; rather, it means he fulfilled only one or the other, for one cannot fulfill two Mitzvot with just one Mishloach Manot.
Other Poskim write that it is forbidden to intend to fulfill both Mitzvot through sending one Mishloach Manot because of the rule that “Mitzvot should not be fulfilled in packages,” meaning that one should not perform multiple Mitzvot within a single action, for this is considered degrading to the Mitzvot. Responsa Ketav Sofer (Chapter 139) rules likewise.
Some Poskim write several other reasons why both of these Mitzvot should not be fulfilled simultaneously and there is an obligation to perform each Mitzvah separately.
Maran Rabbeinu Ovadia Yosef zt”l discusses this rule of not “fulfilling Mitzvot in packages” in several of his works and he writes that when both Mitzvot are being fulfilled simultaneously through one action, this prohibition does not apply. He proceeds to prove this from the Mishnah (Pesachim 35a) which states that Kohanim may prepare Matzot for the Seder night using Terumah (tithed) flour gifted to them. Although there is a Mitzvah for Kohanim to consume Terumah and the Mitzvah of eating Matzah on the night of Pesach is likewise incumbent upon them (as it is upon the rest of the Jewish nation), we nevertheless see that this is perfectly permissible since both of these Mitzvot are being fulfilled through the same action. The only time it would be forbidden is when two Mitzvot are being performed together through two different action, for example, regarding the Mitzvah of purifying the leper, two lepers should not be purified at the same time. However, if one can perform both Mitzvot with the same action, there is no prohibition whatsoever.
Maran zt”l (in his Chazon Ovadia- Purim, page 159) quotes Hagaon Harav Avraham Palagi zt”l in his Responsa Vaya’an Avraham who was asked if one meal can be held to celebrate the conclusion of two separate tractates of the Talmud (Siyum Masechet) or perhaps this constitutes the prohibition of “performing Mitzvot in packages,” to which he replied that this prohibition only applies when two distinct Mitzvot are performed in two separate actions. However, doing one action to perform two Mitzvot is permissible.
Halachically speaking, Maran zt”l rules that if one gives Mishloach Manot to a needy individual, one has, in fact, fulfilled both Mitzvot of Mishloach Manot and Matanot La’Evyonim simultaneously, and at that point, one need only give one more gift to another poor person and that is all. Nevertheless, since this is subject to a disagreement among the Poskim, it is preferable to send another Mishloach Manot to another individual and in this way, one fulfills one’s obligation according to all opinions.