Pesach Sheini
TONIGHT
The 14th of Iyar, known as “Pesach Sheni,” commemorates the day when those who were unable to bring the annual Korban Pesach (special Pesach sacrifice – Pascal lamb) at its proper time (Erev Pesach), were given a second chance to offer this unique Korban. Although technically not considered a true holiday, and despite the fact that it is (astonishingly!) not listed in the traditional halachic sources as one of the days that Tachanun is not recited, nevertheless, the custom for many is not to recite Tachanun on Pesach Sheni, in order to ‘tap into’ the merit that this particular day had during the times of the Beis HaMikdash. Although the Pri Megadim maintains that Tachanun should be recited on Pesach Sheni – as the original day it is commemorating was only meant for individuals in unique circumstances, and its absence of mention in the traditional halachic sources as one of the days that Tachanun is not recited speaks volumes, nevertheless, most authorities rule that one should not say Tachanun on this day.
There is an interesting common custom associated with Pesach Sheini – eating Matzah; but that is not quite noticeable in shul. Another interesting fact about Pesach Sheini is that it is commonly considered the Yahrtzeit of Rabi Meir Baal HaNes, and many visit his kever in Teveria on that day.
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 | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
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9:40 | 9:36 | 9:19 | 8:23 | 7:30 | 1/2 | אמור |
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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Moor Lane Women’s Nach Group
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The kohanim are commanded to avoid contact with corpses in order to maintain a high standard of ritual purity. They may attend the funeral of only their seven closest relatives: father, mother, wife, son, daughter, brother, and unmarried sister. The Kohen Gadol may not attend the funeral even of his closest relatives. Certain marital restrictions are placed on the kohanim.
The nation is required to honor the kohanim. Physical irregularities that invalidate a kohen from serving in the Temple are listed. Terumah, a portion of the crop that is given to the kohanim, may be eaten only by kohanim and their household. An animal may be sacrificed in the Temple after it is eight days old and is free from any physical defects.
The nation is commanded to sanctify the Name of Hashem by insuring that their behavior is always exemplary and by being prepared to surrender their lives rather than murder, engage in licentious relations or worship idols.
The special characteristics of the holidays are described, and the nation is reminded not to do certain types of creative work during these holidays. New grain may not be eaten until the omer of barley is offered in the Temple. This Torah portion explains the laws of preparing the oil for the Menorah and baking the lechem hapanim in the Temple. A man blasphemes Hashem, and is executed as prescribed in the Torah.
מלאכת בונה
שאלה: האם מותר לטאטא בשבת את החצר בכניסת הבית, שיש בה חול ואבנים קטנות?
תשובה: אחת משלושים ותשע מלאכות שאסור לעשותן בשבת, היא מלאכת “בונה”. כמו ששנינו במשנה במסכת שבת (דף קב:), “הבונה כל שהוא – חייב”. כלומר, הבונה בשבת, אפילו תוספת קטנה במבנה, הרי זה חייב משום חילול שבת. כדין מי שהבעיר אש בשבת, או מי שבישל בשבת.
והגדרת המלאכה “בונה”, אינה דוקא בבנייה ממש, בהנחת לבנים עם מלט וכדומה, אלא כל תיקון שהוא בגוף הבית, עלול להכנס בכלל מלאכת בונה. ובגמרא במסכת שבת (דף עג:) אמרו, שכל המשוה פני הקרקע בשבת, חייב. וכן פסק הרמב”ם (בפרק עשירי מהלכות שבת), שכל המשוה את פני הקרקע בשבת, כגון שמילא גומה, או שהשפיל תל חול, חייב משום בונה. כלומר, מי שמטאטא את הבית בשבת, וקרקע הבית אינה מרוצפת, הרי זה חייב משום בונה.
ומכאן, שאסור בהחלט לטאטא בשבת קרקע שאינה מרוצפת, שהרי בשעה שמטאטא את הקרקע, בהכרח הוא “משווה גומות”, שמשווה את פני הקרקע שתהיה חלקה וישרה, והוא איסור משום “בונה” בשבת, שהוא תיקון לקרקע ולבנין.
ואם הוא מטאטא בחצר הבית בחוץ, יתכן שיש בדבר איסור משום חורש בשבת. ולכן בכל אופן, אסור לטאטא בשבת כל קרקע שאינה מרוצפת, ורק בקרקע מרוצפת יש להקל. (ועיין בחזון עובדיה שבת, ח”ב עמוד רעז, חלק ג עמוד מב, וחלק ד עמוד מד).
ולסיכום: אין לטאטא בשבת רצפה שאינה מרוצפת.
The Forbidden Work of Building on Shabbat
Question: May one sweep the dirt and small rocks in the front yard of one’s home on Shabbat?
Answer: One of the thirty-nine forbidden works on Shabbat is building, as the Mishnah (Shabbat 102b) states, “One who builds on Shabbat, even if it is a small addition to an existing edifice, is liable for Shabbat desecration.” This prohibition is similar to one who has ignited a flame or cooked a food on Shabbat.
The definition of “building” in the context of Shabbat is not specifically building alone, such as by laying bricks, cement, and the like; rather, any repair of one’s home is included in the prohibition of building. The Gemara (Shabbat 73b) states that one who evens out earth is liable for Shabbat desecration. Similarly, the Rambam (Chapter 10 of Hilchot Shabbat) rules that one who evens out earth on Shabbat, such as by filling in a ditch, knocking over a mound of dirt, and the like, has transgressed the Torah prohibition of building on Shabbat. Thus, one who sweeps the floor of one’s home which has no flooring (such as wood, tile, or carpet) has transgressed the prohibition of building on Shabbat.
It is therefore absolutely forbidden to sweep unpaved earth on Shabbat, for while sweeping, one is certainly evening out the earth and causing it to be smooth and straight and thus transgresses the prohibition of building on Shabbat by repairing or enhancing the earth or a building.
If one sweeps an outdoor yard, it is also possible that one is transgressing the Torah prohibition of ploughing on Shabbat. It is therefore completely forbidden to sweep any unfloored or unpaved earth on Shabbat; only when the floor has flooring is there room for leniency (see Chazon Ovadia-Shabbat, Volume 2, page 277, Volume 3, page 42, and Volume 4, page 44).
Summary: One may not sweep unpaved ground on Shabbat.