ק׳ ק׳ שׁערי תפילה
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לוח זמני תפלה לחורף תשפ״ד
Winter Timetable 5784 – 2023/24
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 |
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5:12 | 5:08 | 4:17 | 3:40 | 9:39 | 4:05 | 4:05 | 10/11 Nov | חיי שרה (ש''מ) |
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EVERY MOTZAE SHABBAT
THIS WEEK 6:30 pm
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Sarah the mother of the Jewish People, passes on at age 127. After mourning and eulogizing her, Avraham seeks to bury her in the Cave of Machpela. As this is the burial place of Adam and Chava, Avraham pays its owner, Ephron the Hittite, an exorbitant sum.
Avraham sends his faithful servant Eliezer to find a suitable wife for his son, Yitzchak, making him swear to choose a wife only from among Avraham's family. Eliezer travels to Aram Naharaim and prays for a sign. Providentially, Rivka appears. Eliezer asks for water. Not only does she give him water, but she draws water for all 10 of his thirsty camels (some140 gallons)! This extreme kindness marks her as the right wife for Yitzchak and a suitable mother of the Jewish People. Negotiations with Rivka's father and her brother, Lavan, result in her leaving with Eliezer. Yitzchak brings Rivka into his mother Sarah's tent, marries her and loves her. He is then consoled for the loss of his mother.
Avraham remarries Hagar, who is renamed Ketura to indicate her improved ways. Six children are born to them. After giving them gifts, Avraham sends them to the East. Avraham passes away at the age of 175 and is buried next to Sarah in the Cave of Machpela.
Ohr Somayach Institutions www.ohr.edu
דברים הבאים בתוך הסעודה
אולם בגמרא, שאלו לבן זומא על דברים הללו (הם המאכלים הבאים בתוך הסעודה), מפני מה אינם טעונים ברכה? אמר להם, הואיל והפת פוטרתן. והסביר רבינו הריטב”א, פירוש, ולא מדין טפילה הוא (כלומר, לא מטעם עיקר וטפל הפת פוטרת את שאר המאכלים), שאין המאכל נחשב טפל, אלא כשנאכל עם העיקר, כדברים שמלפתים בהם את הפת (כמו הסלטים שאנו עושים, שאוכלים אותם ממש עם הפת), אבל מאכלים שאין מלפתים בהם את הפת, אינם נחשבים טפלים לפת.
והמשיך רבינו הריטב”א והסביר, שבכל זאת אין מברכים על המאכלים הבאים בתוך הסעודה, מפני שהפת היא “עיקר הסעודה” כנגד כל מאכל שיבא אחריה. כלומר, דין מיוחד הוא לגבי הפת, שמרוב חשיבותה, היא פוטרת את כל המאכלים שבאים יחד עמה בסעודה, אף על פי שהם אינם נאכלים עם הפת ממש.
ולפיכך, גם מאכלים כגון בשר ודגים, שאינם נאכלים עם הפת ממש, אין מברכים עליהם בתוך הסעודה. מאחר ונפטרו כולם בברכת הפת שבתחילת הסעודה.
ולסיכום: מאכלים הבאים בתוך סעודה שאוכל בה פת לחם, והם באים מחמת הסעודה, כלומר שבאים למזון ולשובע, כגון בשר ודגים, אין מברכים עליהם, מכיון שנפטרו כבר בברכת הפת.
דברים הבאים לקינוח בסוף הסעודה, כגון פירות, יש לברך עליהם, כיון שאינם מחמת הסעודה כלל. ודין עוגות ועוגיות המוגשים בסיום הסעודה יבואר בעזרת ה' בהזדמנות אחרת.
Foods Eaten During a Meal
The Gemara in Masechet Berachot (41a) tells us: “Rav Papa said: The Halacha is that foods eaten during the meal as part of the meal do not require a blessing neither before nor after eating them.” This means that any foods that are eaten during a bread meal, for instance meat, fish, and the like, would not require their appropriate blessings before eating them during the meal, for all foods eaten during a meal are already exempt through the blessing of “Hamotzi Lechem Min Ha’aretz.” Similarly, beverages drunk during the meal do not require a blessing for beverages are also exempt with the “Hamotzi” blessing.
The Reason Why Blessings are Not Recited on Foods Eaten During a Meal
At first glance, it would seem that the reason why no blessing is recited on foods eaten during a meal is because of the law of the primary and secondary foods, meaning that when one has a dish consisting of two types of food before him, one should recite the blessing upon the primary food and thus exempts the secondary food. For instance, the blessing on a dish of rice and lentils is “Boreh Minei Mezonot” for the rice is the primary food and the lentils are only secondary to it. Thus, it would seem in our case that since the bread has special significance, it is considered the primary food of the meal and the blessing on the bread exempts any food that is eaten during the course of the meal.
Nevertheless, the Gemara recounts that Ben Zoma was asked why foods eaten during the meal do not require a blessing to which he replied, “Since the bread exempts them.” The Ritba explains that this is not based on the Halacha of the secondary food (meaning that the bread does not exempt the other foods because it is the primary foods and all other foods are secondary), for a food is not considered secondary unless it is eaten together with the primary food (such the salads and dips served nowadays at the beginning of the meal which are actually eaten with bread); however, foods not actually eaten with the bread cannot be considered secondary to the bread.
The Ritba continues and explains that the reason why one does not bless on foods eaten during the meal is because regarding any other foods served after it, the bread is considered “the main part of the meal.” This means that bread retains a unique law in that, as a result of its innate significance, it exempts any other foods eaten throughout the meal even if these foods are not eaten together with the bread.
Thus, even foods such as fish and meat which are not eaten together with bread would not require a blessing within a bread meal since they have already been exempted by the blessing on the bread in the beginning of the meal.
Summary: Foods that are served during a bread meal and are eaten as part of the meal, meaning that they are eaten to nourish and satiate, such as fish or meat, do not require their own blessing since they have already been exempted with the blessing on the bread.
Foods served at the end of a meal as dessert, such as fruits, require a blessing since they are not eaten as part of the meal at all. We shall, G-d-willing, discuss the laws of cakes and cookies served at the end of a meal on a different occasion.