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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4:49 | 4:45 | 3:49 | 3:15 | 10:04 | 3:36 | 3:36 | 5/6 Dec | וישלח |
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🕯️WINTER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
8:45 am
הודו
9:00 am
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Returning home, Yaakov sends angelic messengers to appease his brother Esav. The messengers return, telling Yaakov that Esav is approaching with an army of 400. Yaakov takes the strategic precautions of dividing the camps, praying for assistance, and sending tribute to mollify Esav.
That night, Yaakov is left alone and wrestles with the angel of Esav. Yaakov emerges victorious but is left with an injured sinew in his thigh (which is the reason that it is forbidden to eat the sciatic nerve of a kosher animal). The angel tells him that his name in the future will be Yisrael, signifying that he has prevailed against man (Lavan) and the supernatural (the angel). Yaakov and Esav meet and are reconciled, but Yaakov, still fearful of his brother, rejects Esav’s offer that they should dwell together.
Shechem, a Caananite prince, abducts and violates Dina, Yaakov’s daughter. In return for Dina’s hand in marriage, the prince and his father suggest that Yaakov and his family intermarry and enjoy the fruits of Caananite prosperity. Yaakov’s sons trick Shechem and his father by feigning agreement. However, they stipulate that all the males of the city must undergo brit milah. Shimon and Levi, two of Dina’s brothers, enter the town and execute all the males who were weakened by the circumcision. This action is justified by the city’s tacit complicity in the abduction of their sister.
G-d commands Yaakov to go to Beit-El and build an altar. His mother Rivka’s nurse, Devorah, dies and is buried below Beit-El. G-d appears again to Yaakov, blesses him and changes his name to Yisrael. While traveling, Rachel goes into labor and gives birth to Binyamin, the twelfth of the tribes of Israel. She dies in childbirth and is buried on the Beit Lechem Road. Yaakov builds a monument to her. Yitzchak passes away at the age of 180 and is buried by his sons. The Torah portion concludes by listing Esav’s descendants.
Yaakov decides to leave Lavan, but Lavan, aware of the wealth Yaakov has made for him, is reluctant to let him go, and concludes a contract of employment with him. Lavan tries to swindle Yaakov, but Yaakov becomes extremely wealthy. Six years later, Yaakov, aware that Lavan has become dangerously resentful of his wealth, flees with his family. Lavan pursues them but is warned by G-d not to harm them. Yaakov and Lavan agree to a covenant and Lavan returns home. Yaakov continues on his way to face his brother Esav.
Ohr Somayach Institutions www.ohr.edu
מלאכה לפני הבדלה – אשה שעושה הבדלה
בהלכה הקודמת, ביארנו, שבמוצאי שבת אומרים בתפילת ערבית “אתה חוננתנו”. ואם אדם טעה ולא אמר אתה חוננתנו, אינו צריך לחזור ולהתפלל. אבל אם טעה שוב, וגם אכל לפני שעשה הבדלה, אז הדין הוא, שעליו לחזור ולהתפלל ערבית, ויאמר אתה חוננתנו, ויעשה הבדלה על הכוס.
ואמנם דין זה אינו מפורש בשלחן ערוך. אולם רבינו הרשב”א (במסכת ברכות לג.), כתב בפירוש, שדין זה, שעל האדם לחזור ולהתפלל אם שכח אתה חוננתנו, הוא כאשר “לא הזכיר אתה חוננתנו ואכל, או עשה מלאכה קודם שהבדיל על הכוס”.
מצאנו אם כן, שהרשב”א משווה לגמרי את דינו של מי שטעה ואכל בלי הבדלה, ודינו של מי שעשה מלאכה בלי הבדלה. וכך אמנם פסק הגאון רבי עקיבא איגר, לאור דברי הרשב”א.
ולכן הדין הוא, שאדם ששכח לומר “אתה חוננתנו” בערבית של מוצאי שבת, וגם שכח ועשה מלאכה לפני הבדלה, עליו לחזור שוב ולהתפלל, ונכון שיאמר שהוא מתפלל על תנאי, “שאם עלי לחזור ולהתפלל, תהיה תפילה זו לשם חובה, ואם אני פטור מלהתפלל, תהיה זו תפילת נדבה”. וכן פסק בספר ילקוט יוסף סימן רסח.
ולאחר ההבדלה, יש נוהגים שבני הבית שותים מן היין שנותר מן ההבדלה. אמנם, יש אומרים שטוב לנשים שלא לשתות מן היין של ההבדלה. ויש קצת מקור למנהג זה, שכן כתב השל”ה ועוד פוסקים, ומכל מקום אין זה מנהג ממש, ואדרבה, בספר מאורי אור כתב שהוא מנהג שאין לו כל כך טעם. ואיך שיהיה, לכל הדעות, אשה שעושה הבדלה בעצמה, צריכה לשתות מהיין כפי שהאיש חייב לשתות, ואין לה לחוש לשום חשש בזה. וכן פסק מרן זצ”ל בחזון עובדיה ח”ב (עמוד תח).
Work Before Havdala- A Woman Reciting Havdala
In the previous Halacha, we have discussed that one must recite “Ata Chonantanu” during the Amida prayer of Arvit of Motza’ei Shabbat. If one omitted “Ata Chonantanu,” one need not repeat the Amida prayer. However, if one omitted “Ata Chonantanu” and then eats before reciting Havdala on a cup of wine, one must then repeat the Amida while reciting “Ata Chonantanu” and only then recite Havdala on a cup of wine.
Erring and then Performing Work
The next issue we must discuss is another kind of mistake. What is the Halacha regarding someone who omitted “Ata Chonantanu” from the Arvit prayer and then did work, such as driving a car, before having recited the words “Baruch Hamavdil Ben Kodesh Le’Chol”? Must one repeat the Amida similar to the law of one who forgot “Ata Chonantanu” and then ate before Havdala or is this case different?
Although this Halacha is not delineated in Shulchan Aruch, the Rashba (in his commentary on Berachot 33a) writes that the law regarding one who omits “Ata Chonantanu” and then eats or works before reciting Havdala is the same and one must repeat the Amida prayer in both cases.
Hagaon Rabbi Akiva Eiger rules in accordance with this Rashba. This is indeed the Halacha, however, in order to avoid all doubt, if one forgets “Ata Chonantanu” and then performs work before reciting Havdala, before repeating the Amida prayer, one should stipulated voluntary prayer, as follows: “If I am obligated to repeat the Amida, this should be considered an obligatory prayer and if not, this is a voluntary prayer.” Yalkut Yosef (Ch. 268) rules likewise.
A Woman Reciting Havdala
Women are just as obligated to recite Havdala as men are. If a woman needs to recite Havdala herself, she should do so without any concern.
After Havdala, some have the custom that the other members of the family drink from the Havdala wine. Some, however, have the custom that women do not drink from this wine and while there is some basis for this (see Shelah and others), it is not considered a firmly-based custom. On the contrary, the Sefer Me’orei Ohr writes that this is a nearly baseless custom. In any event, if a woman is reciting Havdala on her own, she must drink the wine as a man would and she should not be concerned in the least about this. Maran zt”l rules likewise (Chazon Ovadia- Shabbat, Vol. 2, p. 408)