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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9:55 | 9:51 | 9:12 | 8:36 | 7:30 | 8/9 | בהר־בחקותי |
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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Behar
The Torah prohibits normal farming of the Land of Israel every seven years. This “Shabbat for the land” is called “Shemitta.” After every seventh Shemitta, the fiftieth year, Yovel (“Jubilee”) is announced with the sound of the shofar on Yom Kippur. This was also a year for the land to lie fallow. G-d promises to provide a bumper crop prior to the Shemitta and Yovel years.
During Yovel, all land is returned to its original division from the time of Joshua, and all Jewish indentured servants are freed, even if they have not completed their six years of work. A Jewish indentured servant may not be given any demeaning, unnecessary or excessively difficult work, and may not be sold in the public market. The price of his labor must be calculated according to the amount oftime remaining until he will automatically become free. The price of land is similarly calculated.
Should anyone sell his ancestral land, he has the right to redeem it after two years. If a house in a walled city is sold, the right of redemption is limited to the first year after the sale. The Levites' cities belong to them forever. The Jewish People are forbidden to take advantage of one another by lending or borrowing with interest. Family members should redeem any relative who was sold as an indentured servant as a result of impoverishment.
Bechukotai
The Torah promises prosperity for the Jewish People if they follow G-d's commandments. However, if they fail to live up to the responsibility of this calling, then chilling punishments will result. The Torah details the harsh historical process that will fall upon them when Divine protection is removed.
These punishments, whose purpose is to bring the Jewish People to repent, will be in seven stages, each more severe than the last. Sefer Vayikra, the Book of Leviticus, concludes with the details of erachin — the process by which someone vows to give the Beit Hamikdash the equivalent monetary value of a person, an animal or a property.
שאלה: האם מותר להדביק פלסטר על גבי מכה בשבת?
שאלה: האם מותר להדביק פלסטר על גבי מכה בשבת?
תשובה: בנדון הדבקת פלסטר בשבת, עלינו לדון מצד שלושה ענינים שונים:
האחד, מצד איסור רפואה בשבת. שכבר ביארנו לפני כמה חודשים, שאסרו רבותינו לעשות כל דבר של רפואה בשבת, (אלא אם מדובר באדם חולה ממש כמו שביארנו). והפלסטר הרי מיועד לרפאות את המכה.
הענין השני שעלינו לדון בו, הוא מצד איסור תפירה בשבת. כי הדבקת הפלסטר דומה לתפירה האסורה בשבת מן התורה.
והענין השלישי, מצד איסור קורע בשבת. כי לפני שמדביקים את הפלסטר, מפרידים ממנו את הניירות שמכסות את הדבק, ולכאורה יש בזה איסור משום קורע.
ולא נותר לנו לדון אלא מצד איסור תפירה וקריעה בשבת.
ומעתה לגבי פלסטר, גם כן נראה לכאורה שיש בהפרדת הניירות שעליו איסור קורע, ובהדבקתו על הגוף יש איסור משום תופר.
אולם מרן רבינו עובדיה יוסף זכר צדיק לברכה כתב שאין בזה איסור, לא משום תופר ולא משום קורע. וטעמו, משום שהנייר שהיה דבוק על הפלסטר, לא נועד להשאר דבוק על הפלסטר, שהרי כל מהותו היא כדי שיפרידוהו ויוכלו להדביק את הפלסטר. ולא אסרו מרן השלחן ערוך והפוסקים להפריד ניירות דבוקים, אלא כשנדבקו על דעת להשאר דבוקים תמיד, אבל כל שהודבקו על דעת שיפרידום, מותר. כיון שלא נעשה כן לקיום.
וכן לענין הדבקת הפלסטר, אין בזה איסור משום תופר, משום שאין דין תפירה בגוף האדם, וגם משום שאין איסור תפירה כשעושה כן לזמן מועט. ורק כשמדביק את הפלסטר על מנת שישאר שם תמיד יש בדבר איסור. והביא עוד טעמים וראיות להקל בזה.
לכן למעשה, אדם שנפצע בשבת, רשאי להדביק פלסטר על גבי המכה. ורשאי גם להפריד את הניירות הדבוקים לפלסטר לפני ההדבקה. (חזון עובדיה חלק ג עמוד תג).
Bandages on Shabbat
Question: May one stick an adhesive bandage onto a wound on Shabbat?
Answer: Regarding using adhesive bandages on Shabbat, there are three issues we must discuss:
The first issue is healing on Shabbat, for as we have already explained in previous Halachot, our Sages have forbidden performing any sort of healing on Shabbat (unless one is truly ill as we have discussed) and a bandage is meant to heal a wound.
The second issue is the prohibition of sewing on Shabbat. Sticking a bandage on a wound is similar to the Torah prohibition of sewing.
The third issue is the prohibition of tearing on Shabbat. Before removing the bandage, one must separate the two pieces of paper stuck to the bandage which cover the sticky part and it would seem that this should constitute the prohibition of tearing.
If Sticking On a Bandage Can Be Considered “Healing”
In terms of healing on Shabbat, there is no prohibition to stick a bandage onto a wound, for this is not considered something which heals the wound and the primary purpose of the bandage is to protect the wound from being aggravated further and from becoming infected. Indeed, Maran Ha’Bet Yosef (Chapter 328) quotes the Yerushalmi which states that it is permissible to place a bandage on a wound (which has already healed), for the dressing is not meant to heal the wound and is only meant to protect it from external threats.
All that is left then is to discuss whether or not the prohibitions of sewing and tearing on Shabbat apply here.
Sewing and Tearing Regarding a Bandage
As we have written, separating the paper covering the sticky part of the bandage seems to constitute the prohibition of tearing and sticking it onto a wound seems to constitute the prohibition of sewing on Shabbat.
Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that in actuality, none of the above prohibitions apply here. The reason for this is because the papers stuck to the bandage are not meant to remain that way since they are intended to be removed in order to be able to stick on the bandage. Maran Ha’Shulchan Aruch and the Poskim forbid separating papers which are stuck together only when they were meant to remain together when they were stuck together; however, if they were stuck together with the intention of later separating them, it is permissible to remove them.
Furthermore, with regards to sticking the bandage onto the wound, this does not constitute the prohibition of sewing, for sewing does not apply to the human body in addition to the fact that the prohibition of sewing does not apply when one is doing so for a temporary purpose. Applying a bandage is only forbidden when one sticks it on with the intention of it remaining always. He proceeds to support this with sources and reasons for this lenient ruling.
Thus, halachically speaking, if one is injured on Shabbat, one may stick a bandage onto the wound. One may likewise remove the papers stuck to the bandage before applying it (Chazon Ovadia-Shabbat, Volume 3, page 403).