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refua shelema of

יצחק בן יוכבד

Yitzchak ben Yocheved

(

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ובתוך כל חולי ישראל בכל מקום שהם

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For the next couple of weeks,

the Torah reading in Israel

and outside Israel will be different

Below is an interesting article

(from a few years ago)

explaining this phenomenon

Why Israel and Chutz La’Aretz Read Different Parshas

(And Why We Don’t Re-Align Sooner)

Rabbi Jack Abramowitz

Why Do We Read Different Parshas?

This year, we have a situation that arises every so often – certainly not infrequently! In America, Europe, Australia, South Africa – basically, most of the world – the eighth and final day of Pesach falls on a Shabbos. But in Israel, where Pesach is only seven days long, the last day of the holiday is Friday. The next day is a regular, non-yom tov Shabbos (or “Shabbat,” as most people there would say). This creates the following discrepancy: in Israel, they read parshas Acharei Mos on the Shabbos that to them is the day after Pesach. In the rest of the world, where Shabbos is still observed as Pesach, we read the special portion for yom tov.

This means that the following week, Kedoshim is read in Israel and Acharei Mos is read in the rest of the world. The week after that, Emor is read in Israel and Kedoshim is read elsewhere. This goes on for fifteen weeks until the parshiyos eventually realign. This occurs when Israel reads parshas Masei and the rest of the world reads both Matos and Masei.

Fifteen weeks! Three and a half months!

Because this is a leap year (i.e., a year with an extra month of Adar), we may be looking at the maximum number of weeks possible for a discrepancy between Israel and elsewhere but in other years, the difference may be even more pronounced. If the sedras of Acharei Mos-Kedoshim, Behar-Bechukosai and Chukas-Balak were joined, as they are in most years, we might have three fewer weeks of discrepancy but an even bigger question arises: Why wait so long to re-synchronize the calendar when all we need to do is for Israel to split a double parsha?

The question is largely based on the assumption that having everybody read the same Torah portion at the same time should be the overriding concern. Before we address that assumption, let’s look at why we read the Torah the way we do.

The Rules of the Torah-Reading Schedule

Historically, the Torah was not always divided the way we read it today. Our current system was designed by the Geonim in Bavel (Babylonia) but for centuries, the triennial (three-year) cycle was popular in Israel. It is therefore not unheard of for different communities to not all be reading the same Torah portion at the same time. (It appears that things started to coalesce in the 14th century.) Nevertheless, there were always certain principles, such as that the portions of the curses in sefer Vayikra (meaning parshas Bechukosai) and in sefer Devarim (meaning parshas Ki Savo) should be read before Shavuos and Rosh Hashana, respectively; this practice is attributed to the Biblical Ezra (Megillah 31b – Tosfos there adds that parshas Bemidbar should also be read before Shavuos so that the curses in Bechukosai aren’t too close to Shavuos).

The Shulchan Aruch (OC 428:4) lays out four rules, which serve as the basis for why certain sedras may or may not be joined:

(1) The Shabbos before Pesach must be parshas Tzav in a regular year or parshas Metzora in a leap year, unless Rosh Hashana was on a Thursday, in which case it’s parshas Acharei Mos. This necessitates joining Vayakhel-Pekudei into a single parsha in most years;

(2) The Shabbos before Shavuos is parshas Bemidbar, as we have discussed. (In a leap year in which Rosh Hashana was on Thursday, it is parshas Naso.) Because of this, three sets of parshiyos in sefer Vayikra are combined in a regular (non-leap) year: Tazria-Metzora, Acharei Mos-Kedoshim and Behar-Bechukosai. (In regular years when Pesach starts on Shabbos, Behar and Bechukosai are read separately in Israel because 22 Nisan is a regular Shabbos there);

(3) Parshas Vaeschanan is read on the Shabbos after Tisha b’Av. Because of this, the parshiyos of Matos and Masei need to be combined except in leap years in which Rosh Hashana fell on Thursday or in Israel in leap years when Pesach starts on Shabbos (as is the case this year – 5779). Outside of Israel, when Shavuos falls on Friday (so that Shabbos is the second day), Chukas and Balak must also be read together;

(4) Parshas Nitzavim is read on the Shabbos before Rosh Hashana, as we have discussed. Because of this, if Rosh Hashana falls on a Monday, there will be two non-yom tov Shabboses in between Rosh Hashana and Succos. In such a case, the parshiyos of Nitzavim and Vayeilech must be split, reading Vayeilech between Rosh Hashana and Yom Kippur, so that Haazinu is read before Succos. (This is because V’Zos HaBracha needs to be read on Simchas Torah.) However, if Rosh Hashana falls on a Thursday, there is only one non-yom tov Shabbos between Rosh Hashana and Succos (the other being Yom Kippur) so Nitzavim-Vayeilech must be read as a single parsha in order the accomplish the same result.

We go into things with these four basic ground rules in place, but there are other factors to consider.

Why Don’t We Adjust Sooner?

As noted, the simple solution in most years would be for Israel to spilt a double parsha, which would cause them to realign with the rest of the world. The reason we don’t do this is explained by Rav Yissachar ben Mordechai ibn Sussan (15th century). In Tikkun Yissachar, he writes that Israel is following the predominant custom, which is presumably based on the Torah’s ideal that Pesach should be observed for seven days. It would be unseemly for the residents of Israel to tweak their practice to align with the rest of the world, whose Torah-reading schedule is “off” out of necessity, thanks to the addition of an eighth day of Pesach. And so, in Israel, they wait until the last possible juncture to combine sedras. (We’ll explain why in a moment.)

Because this year (5782) is a leap year, there are no double parshas for Israel to split, but the question still arises: why don’t the rest of us “double up” two sedras earlier, in order to catch up with Israel?

There are a number of factors. For one thing, in a leap year, combining Matos-Masei is the normal thing to do. If we combined an earlier sedra, we’d have to separate Matos and Masei, which goes against our “standard operating procedure.” (See Maharit.) But why are we so keen – both in Israel and elsewhere, to delay combining parshas to the last possible opportunity?

It seems that the appropriate course of action when doubling-up two sedras is to wait for the latest opportunity to do so. This could either be because people historically waited to combine parshas until they saw that they were going to have a problem meeting one of the four “checkpoints” described above, or simply in order to make it evident that they were “doubling up” Torah readings in order to meet one of these checkpoints.

While people might acknowledge the necessity inherent in the former hypothesis, I question its historicity, since we’ve been working with standardized calendars for far longer than we’ve had a standardized Torah-reading schedule; I therefore tend to favor the latter hypothesis. People may find it a less compelling reason but I think the logic underlying it makes perfect sense. Consider: We add an extra month of Adar to our calendar every so often in order to ensure that the following month – Nisan, in which Pesach occurs – falls in the spring. Doing it this way was a necessity in Sanhedrin times, when the calendar was set month by month, based on the testimony of witnesses. Nowadays, however, we have a calendar that will last us to eternity. We could just as easily accomplish our goal by inserting an extra Kislev or an extra Shevat. Nevertheless, we only insert an extra Adar since the additional month is only declared for the sake of the month that follows it. Similarly, I can see the logic of doubling up two Torah readings at the juncture closest to the point that actually necessitates such a change.

The Modern-Day Traveler’s Dilemma

It’s apparent that this issue has presented a halachic quandary for more than a millennium but it has really only become a point of contention for some people in the few decades, based on increasingly-common transit between Israel and diaspora communities. Being in a country reading the “wrong” parsha for one’s own schedule creates the inconvenience of trying to find a minyan reading the sedra of one’s homeland (probably easier for an American, European or Australian in Israel than vice versa) or trying somehow to “fix” things upon one’s return home.

Obviously, if one is in a place with a lot of one’s own countrymen, such as an English-speaking yeshiva in Israel or some kind of vacation resort, by all means one may read the sedra that the visiting congregation is up to even if it’s not the one being read throughout the country they’re visiting. It must be noted, however that one is not obligated to find such a minyan. Reading the Torah is a communal obligation, not an individual obligation. An individual fulfills his personal obligation through the communal reading even if it’s not the one he would have heard at home. (Yom Tov Sheini Kehilchaso 9:13-17 cites Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, Rav Shach and Rav Elyashiv on this matter.)

Nevertheless, some people seem to feel quite strongly that the ubiquity of travel between Israel and elsewhere warrants a change. I, personally, believe that such a demand may be missing the point of the enactment. The Geonim and Rishonim appear to have put a lot of thought into the matter of our Torah readings but the number of travelers between Israel and elsewhere does not appear to have been a major factor in the decision-making process. There have always been travelers between Israel and the diaspora. Even today, the number of travelers affected by this discrepancy represents a tiny minority of world Jewry. It just happens to be a somewhat larger tiny minority than in previous generations.

But What About Unity?

As far as the concept of “Jewish unity” – the idea that we should inherently all be reading the same parsha as much as possible – that’s a nice ideal but it’s not the driving force in this matter. Yes, Jewish unity is an important concept. This is stressed throughout our literature, from the idea that we camped at Sinai k’ish echad b’lev echad (like a single person with a unified purpose – Rashi on Exodus 19:2, citing the Mechilta d’Rabbi Yishmael) to the principle that kol Yisroel areivim zeh bazeh (all Jews are interconnected – Talmud Shevuos 39a. And no, that wasn’t a typo – “zeh bazeh” has a different nuance in meaning than the more familiar “zeh lazeh,” which occurs elsewhere). Jewish unity is important but it’s not the sole driving force in halacha.

Consider if you will the holiday of Purim, which occurred close to the end of the Biblical period. The Sages instituted that Purim be observed on 14 Adar. Unless one is in a city that was walled since the time of Joshua – in that case, one observes Purim on 15 Adar. And it doesn’t stop there! Take a look at the first two mishnayos in tractate Megillah: there were small villages where residents would only assemble in shuls on Mondays and Thursdays. In such villages, if 14 Adar didn’t fall on one of those days, they would observe Purim on the closest preceding Monday or Thursday. Accordingly, some people might read the megillah on 11, 12 or 13 Adar, while others read it on 14 Adar and still others read it on 15 Adar! Didn’t Chazal understand the importance of Jewish unity?

Of course they did. But they also understood that unity doesn’t mean being in lockstep. We all celebrate Purim in mid-Adar but the needs of different communities may affect exactly when that is. It may be inconvenient for a person if he’s in Jerusalem on 14 Adar and in Tel Aviv on 15 Adar – neither of which is observed as Purim – but we’re not about to change the practice because of such commuters.

The same is true of our Torah-reading schedule. All of Jewry now observes the one-year cycle, and we are sure to re-align at four points in the year, as detailed above. In between those points, however, there’s “wiggle room” that enables different communities to meet different halachic needs. Yes, there are some world travelers who may be inconvenienced by the differences between Israel and elsewhere but, as with those who commute in and out of Jerusalem in Adar, the onus is on the individual to adjust to the community, not vice versa.

The fact that we may sometimes read different sedras for weeks – or even for months – is a celebration of our individuality. The fact that we always make sure to re-align is a sign of our unity.

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🕯️שבת🕯️

לוח זמני תפילה לקיץ תשפ״ו

Summer Timetable 5786 – 2026

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	AM	PM	PM
10:38	10:34	8:57	9:09	7:30	29/30 May	נשא

For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.

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🕯️SUMMER TIMES FOR SHABBAT 🕯️

שבת

מנחה וקבלת שבת

7:30 pm

קרבנות

9:00 am
הודו

9:15 am

מנחה של שבת

6:30 pm

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Avot Ubanim Summer Season

Every Shabbat Afternoon

@ 5:30 pm

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Parasha Overview

The Torah assigns the exact Mishkan-related tasks to be performed by the families of Gershon, Kehat, and Merari, the sons of Levi. A census reveals that over 8,000 men are ready for such service. All those ritually impure are to be sent out of the encampments.
If a person, after having sworn in court to the contrary, confesses that he wrongfully retained his neighbor’s property, he has to pay an additional fifth of the base-price of the object and bring a guilt offering as atonement. If the claimant has already passed away without heirs, the payments are made to a kohen.
In certain circumstances, a husband who suspects that his wife had been unfaithful brings her to the Temple. A kohen prepares a drink of water mixed with dust from the Temple floor and a special ink that was used for inscribing G-d's Name on a piece of parchment. If she is innocent, the potion does not harm her, but, rather, it brings her a blessing of children. If she is guilty, she suffers a supernatural death.
A Nazir is one who vows to dedicate himself to G-d for a specific period of time. He must abstain from all grape products, grow his hair and avoid contact with corpses. At the end of this period he shaves his head and brings special offerings. The kohanim are commanded to bless the people. The Mishkan is completed and dedicated on the first day of Nissan in the second year after the Exodus. The prince of each tribe makes a communal gift to help transport the Mishkan, as well as donating identical individual gifts of gold, silver, animal and meal offerings.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם חובה להמתין שש שעות בין אכילת מאכלי בשר לאכילת מאכלי חלב?

היום
הוא יום עשירי בטבת, והדינים השייכים אליו נתבררו בהלכה מיוחדת

תשובה
: בגמרא
במסכת חולין (דף קה.) אמר מר עוקבא (שם חכם), אבא שלי, כשהיה אוכל בשר, לא היה
אוכל גבינה אלא למחרת, ואילו אני, באותה סעודה איני אוכל בשר ואחר כך גבינה, אבל
לסעודה אחרת אני אוכל גבינה. וכתב הרי”ף, שמכאן אנו למדים, שאין לאכול גבינה
אחר בשר, אלא אם ישהה שיעור שבין סעודה לסעודה. (ועל סגנון דברי
הגמרא, נדון בהלכה הבאה).

כמה
יש להמתין בין אכילת בשר לאכילת חלב
נחלקו
רבותינו הראשונים כמה זמן יש להמתין, שדעת רבינו תם, שמותר לאכול גבינה מיד אחרי
אכילת בשר, ובלבד שינקה את פיו ואת ידיו. ולשיטתו צריך לפרש, שמר עוקבא שהיה ממתין
מסעודה לסעודה, מחמיר על עצמו היה, ואמר על עצמו שאינו מחמיר כל כך כמו אביו. אבל
אין בהמתנה זו חיוב מן הדין. אולם רוב הראשונים חלקו על דברי רבינו תם, ובהם:
הרי”ף, והרמב”ם ועוד. ופירשו שמה שהיה מר עוקבא ממתין שיעור זמן “שבין
סעודה לסעודה”, מן הדין היה עושה כן, ואמר שאינו נוהג חומרא כמו אביו שהיה
ממתין עשרים וארבע שעות. וכן פסק מרן השולחן ערוך, שמן הדין יש להמתין שיעור זמן
שבין סעודה לסעודה.

וכמה
הוא שיעור הזמן שבין סעודה לסעודה שיש להמתין? דעת התוספות, שאין קצבה לשיעור זה,
אלא כל שסיים את סעודתו, כגון שכבר פינו את השולחן, רשאי לאכול מאכלי חלב אחרי
מאכלי בשר.

אולם
דעת רוב הראשונים, שיש להמתין שש שעות בין אכילת בשר לאכילת גבינה, שזהו ההפרש בין
סעודה לסעודה שאמר מר עוקבא. וכן דעת הרמב”ם, שיש להמתין שש שעות, וכן פסק
מרן השלחן ערוך, וגם הרמ”א כתב שכך נכון לעשות, אף על פי שיש חולקים. ואף שיש
מן האשכנזים שמיקלים בפחות משש שעות, כתב מרן החיד”א, שבגלילותינו המנהג פשוט
לכל אדם להמתין שש שעות. וכתב המהרש”ל (רבי שלמה לוריא מגדולי פוסקי אשכנז
סמוך לזמן מרן) שאף למנהג האשכנזים, כל מי שיש בו ריח תורה ראוי לו להחמיר להמתין
שש שעות. ובספר ערוך השולחן (להגאון רבי יחיאל מיכל אפשטיין לפני למעלה ממאה שנים)
כתב שכיום אף מנהג רוב האשכנזים להחמיר בזה, וחלילה לשנות.

מדוע
יש להמתין בין אכילת בשר לגבינה
וטעם
הדבר שלא לאכול גבינה אחרי בשר הוא משום בשר שנכנס בין השינים, ויש לחוש שכאשר
יאכל גבינה, יצא הבשר מבין שיניו ונמצא אוכל בשר וגבינה ביחד, וכך היא דעת
הרמב”ם. אולם לשיטת רש”י והרא”ש הטעם הוא מפני שהבשר מוציא טעם בפה
זמן ארוך. ולהלכה אנו נוקטים כשני הטעמים, ולכל הדעות אחרי שש שעות יכול לאכול
גבינה, ואף לשיטת הרמב”ם שסובר שיש לחוש לבשר שבין השינים, מכל מקום אחרי שש
שעות הבשר נחשב כבר מעוכל ואין לחוש לו. ומכל מקום אם יודע בפירוש שיש בשר בין
שיניו, צריך להסירו אף לאחר שש שעות.

ולהלן
יבואר הדין אחר אכילת בשר עוף, ויבוארו עוד פרטי דינים בזה

Question: Is one obligated to wait six hours after eating
meat foods before eating dairy foods?

Answer: The Gemara in Masechet Chullin
(105a) states: “Mor Ukva said: When my father would eat meat, he would not
eat cheese until the next day. Regarding myself, however, within the same meal
I do not eat meat and then cheese, but I would eat cheese during the next
meal.” The Rif writes that we learn from here that one may eat cheese
after meat only after having waited the amount of time that is between one meal
and the next. (We shall deal with the Gemara's wording in the next Halacha,
G-d-willing.)

How Much One Must Wait Between Eating Meat and Dairy
The Rishonim disagree regarding exactly how much time one must wait. Rabbeinu
Tam is of the opinion that one may eat cheese immediately after eating meat as
long as one has washed out his mouth and cleaned his hands. Based on this, Mor
Ukva who would wait from one meal to the next was acting stringently about
which he exclaimed that he did not act as stringently as his father.
Nevertheless, this wait is not a halachic requirement. However, most Rishonim,
including the Rif, Rambam, and others, disagree with Rabbeinu Tam's opinion.
They understand that when Mor Ukva waited the amount of time “between one
meal and the next,” this was indeed a halachic requirement to which he
exclaimed that he did not act as stringently as his father who would wait
twenty-four hours. Indeed, Maran HaShulchan Aruch rules likewise that
halachically speaking, one must wait the amount of time that is “between
one meal and the next.”

What is the amount of time “between one meal and the next” that one
must wait? The Tosafot write that there is no actual time limit and as long as
one has concluded his meal, such as by clearing the table, one may eat dairy
foods after meat.

Nevertheless, most Rishonim agree that one must wait six hours between eating
meat and dairy foods, for this is the amount of time “between one meal and
the next” that Mor Ukva was speaking about. This is indeed the opinion of
the Rambam and Maran HaShulchan Aruch that one must wait six hours. The Rama
writes that this is indeed the correct opinion to follow although there are
dissenting views. Although there are certain Ashkenazi communities who act
leniently and wait less than six hours, Maran Ha'Chida writes that in our
communities, the established custom is for everyone to wait six hours. The
Maharshal (Hagaon Rabbeinu Shlomo Luria, one of the greatest Ashkenazi Poskim
close to the generation of Maran) writes that even according to the Ashkenazi
custom, anyone who has a “scent of Torah” within him should wait six
hours. The Sefer Aruch HaShulchan (authored by Hagaon Harav Yechiel Michel
Epstein zt”l who lived over one-hundred years ago) writes that
nowadays, the prevalent custom among most Ashkenazim as well is to wait six
hours and one should not change this, G-d-forbid.

The Reason to Wait between Eating Meat and Dairy Foods
The reason why eating cheese after meat is prohibited is because meat gets
stuck in between the teeth and we are concerned that when one eats cheese, the
meat caught in between one's teeth will become dislodged thereby causing one to
be eating meat and cheese together. This is indeed the Rambam's opinion. On the
other hand, Rashi and the Rosh explain that the reason is because meat gives
off a taste in one's mouth for a long time. Halachically speaking, we follow
both opinions and after six hours, one may eat cheese. Even according to the
opinion of the Rambam who is concerned for meat get stuck in one's teeth, after
six hours, the meat is considered digested and poses no concern anymore.
Nevertheless, if one is aware of a piece of meat stuck in his teeth, one must
remove it even after six hours have passed.

We shall discuss some related laws as well as the laws of eating dairy foods
after chicken or poultry in a following Halacha