Important FREE community ADHD event for all women in Manchester coming up in 6 days’ time!!!Whether you yourself have ADHD or are supporting children, husbands, colleagues, clients or pupils with ADHD this in an event you don’t want to miss!!
Make sure you sign up to secure your seat www.adhduplift.co.uk/events 🤩🥳🙋🏻♀️
ADHD friendly refreshments kindly sponsored by Bakers Heaven 😋🥐
לוח זמני תפלה לחורף תשפ״ו
Winter Timetable 5786 – 2025/26
מוצאי שבת | ערבית (מוצ״ש) | 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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5:27 | 5:23 | 4:34 | 4:00 | 9:30 | 4:22 | 4:22 | 31 Oct / 1 Nov | לך לך |
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🕯️WINTER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
8:45 am
הודו
9:00 am
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Moor Lane Women’s Nach Group
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Ten generations have passed since Noach. Man has descended spiritually. In the year 1948 from Creation, Avram is born. By observing the world, Avram comes to recognize G-d’s existence, and thus merits G-d appearing to him. At the beginning of this week’s Torah portion, G d tells Avram to leave his land, his relatives and his father's house and travel to an unknown land where G-d will make him into a great nation. Avram leaves, taking with him his wife Sarai, his nephew Lot, their servants, and those whom they converted to faith in G-d. When they reach the land of Canaan G-d appears to Avram and tells him that this is the land that He will give to his descendants.
A famine ensues and Avram is forced to relocate to Egypt to find food. Realizing that his wife’s beauty could cause his death at the hand of the Egyptians, Avram asks her to say that she is his sister. Sarai is taken to Pharaoh, but G d afflicts Pharaoh and his court with severe plagues and she is released unmolested. Avram returns to Eretz Yisrael (Canaan) with much wealth given to him by the Egyptians. During a quarrel over grazing rights between their shepherds, Avram decides to part ways with his nephew Lot. Lot chooses to live in the rich but corrupt city of Sodom in the fertile plain of the Jordan. A war breaks out between the kings of the region and Sodom is defeated. Lot is taken captive. Together with a handful of his converts, Avram rescues Lot, miraculously overpowering vastly superior forces, but Avram demurs at accepting any of the spoils of the battle.
In a prophetic covenant, G-d reveals to Avram that his offspring will be exiled to a strange land where they will be oppressed for 400 years, after which they willemerge with great wealth and return to Eretz Yisrael, their irrevocable inheritance. Sarai is barren and gives Hagar, her Egyptian hand-maiden, to Avram in the hope that she will provide them with a child. Hagar becomes arrogant when she discovers that she is pregnant. Sarai deals harshly with her, and Hagar flees. On the instruction of an angel, Hagar returns to Avram and gives birth to Yishmael. The weekly portion concludes with G-d commanding Avram to circumcise himself and his offspring throughout the generations as a Divine covenant. G-d changes Avram’s name to Avraham, and Sarai’s name to Sarah. Hashem promises Avraham a son, Yitzchak, despite Avraham being ninety-nine years old and Sarah ninety. On that day, Avraham circumcises himself, Yishmael and his entire household.
Ohr Somayach Institutions www.ohr.edu
קדושא רבה
תשובה: בהלכה הקודמת ביארנו את עיקרי הדינים, שעל כל המשקאות, כגון מיץ תפוזים, בירה, ארק, וכן על המים, יש לברך ברכת “שהכל נהיה בדברו” לפני ששותים מהם. ועל היין יש לברך ברכת “בורא פרי הגפן”.
והוספנו, שאדם שבירך ברכת “בורא פרי הגפן” על היין, ובאותה שעה היה בדעתו לשתות לאחר מכן ממשקאות אחרים, כגון מיץ פירות או מים, אינו חוזר לברך ברכת “שהכל נהיה בדברו” על שאר המשקאות, הואיל וברכת “בורא פרי הגפן” שעל היין, פוטרת את כל המשקאות המובאים לאחריה. כשם שברכת “המוציא לחם מן הארץ” פוטרת את ברכת שאר המאכלים הבאים לאחריה.
והשאלה מתחלקת לשניים. שיש אנשים הנוהגים לטעום מעט יין לאחר שהמקדש מסיים את ברכת “בורא פרי הגפן”, ויש אנשים שאינם שותים כלל מן היין, ותיכף לאחר הקידוש באים לשתות מן המשקאות שלפניהם. והשאלה, האם אלו ואלו נפטרים בברכת בורא פרי הגפן של המקדש?
אבל אותם ששתו בפועל מן היין בשעת הקידוש, דינם כדין מי שבירך בורא פרי הגפן על היין, שאינו חוזר לברך אחר כך שהכל על משקאות אחרים. ואף שיש חולקים בדבר, שאומרים שבטעימה מועטת של הקידוש, שאר המשקאות אינם נפטרים, מכל מקום אין הלכה כדבריהם.
ולסיכום: השומע “קידוש” בשבת בבוקר, וטעם מעט מן היין לאחר הקידוש, ובא לשתות אחר כך משקאות אחרים (והיה בדעתו מתחילה לשתות מהם), אינו מברך עליהם “שהכל נהיה בדברו”, הואיל וברכת הגפן פוטרת את המשקאות הבאים לאחריה.
אבל השומע את ברכת “בורא פרי הגפן” מהמקדש, ולא טעם כלל מן היין, ובא לשתות לאחר מכן משקאות אחרים. חייב לברך “שהכל” על המשקה שלפניו.
Kiddush on Shabbat Day
Question: After reciting Kiddush on wine on Shabbat morning, we customarily serve everyone cakes and soft drinks. Must one recite the “Shehakol Nihya Bidvaro” blessing on these soft drinks?
Answer: In the previous Halacha we have explained that the appropriate blessing for all beverages, such as, water, juice, beer, spirits, and the like, is “Shehakol Nihya Bidvaro.” Wine, however, requires the “Boreh Peri Ha’Gefen” blessing.
We have written that if one recites the Ha’Gefen blessing on wine and at that point intends to drink other beverages later on, one should not recite a Shehakol blessing on the other beverages since they have already been exempted by the Ha’Gefen blessing on the wine which exempts any beverages that follow it just as the Hamotzi blessing on bread exempts all foods eaten after it.
Drinking Soft Drinks After Kiddush
Let us now deal with the question at hand. A similar question was posed to Maran Rabbeinu Ovadia Yosef zt”l regarding those who make Kiddush in the synagogue after the Mussaf prayer on Shabbat day. All in attendance hear the person reciting Kiddush recite the “Boreh Peri Ha’Gefen” blessing and then they all taste some wine. If they would like to partake of the other soft drinks served before them, must they recite a Shehakol blessing on these drinks or not?
The question can be divided into two parts. There are those who taste some wine after the person reciting the Kiddush concludes his recitation of the “Boreh Peri Ha’Gefen” blessing while others do not taste any wine at all and immediately upon the conclusion of the Kiddush begin partaking from the other beverages before them. Are both types of individuals exempted with the “Boreh Peri Ha’Gefen” blessing recited by the one reciting Kiddush?
Those Who Have Tasted Some Wine and Those Who Have Not
Regarding those who do not taste any wine at the conclusion of the Kiddush, Maran zt”l writes (in his Halichot Olam, Volume 2, page 24) that they are not exempted from reciting a Shehakol blessing on other beverages since this can only be said regarding one who tastes some wine; only then do we say that the other beverages are secondary to the wine one has drunk.
On the other hand, those who have actually tasted some wine at the conclusion of the Kiddush retain the same law as one who has recited the Ha’Gefen blessing on wine and they do not recite the Shehakol blessing before drinking other beverages. Although others argue that merely tasting a small amount of wine during Kiddush is not sufficient to exempt the beverages one drinks afterwards, the Halacha nevertheless does not follow this opinion.
Summary: If one hears Kiddush on Shabbat morning, tasted some wine at its conclusion, and then wishes to drink any other beverage (which one intended to originally), one does not recite the Shehakol blessing on these beverages since the Ha’Gefen blessing on the wine exempts any beverages that follow it.
However, if one hears Kiddush from the individual reciting it but does not taste any wine and would then like to partake of other beverages, one must recite the Shehakol blessing before drinking any of the beverages being served.