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Q & A on Parashat Vayechi

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. Why is kindness towards the dead called "chesed shel emet" — kindness of truth?
   47:29 – Because the giver expects no reward from the recipient.
2. Give three reasons Yaakov didn't want to be buried in Egypt.
   47:29 – a) Egypt's ground was to be plagued with lice; b) At the time of the resurrection, those buried outside Israel will suffer; c) So the Egyptians wouldn't make him into an idol.
3. How do you treat a "fox in his time" (i.e., a commoner who rules)?
   47:31 – Bow to him.
4. "When I was coming from Padan, Rachel died on me… I buried her there on the way to Efrat…" Why did Yaakov say all this to Yosef?
   48:7 – Yaakov thought Yosef harbored resentment since Yaakov had not buried Yosef's mother, Rachel, in the Ma'arat HaMachpela.
5. Initially, why was Yaakov unable to bless Efraim and Menashe?
   48:8 – The Shechina departed from him.
6. What does pillalti mean?
   48:11 – "I thought."
7. What does "Shechem" mean as used in this week's parsha? (two answers)
   48:22 – a) The actual city of Shechem; b) A portion.
8. Which individual is called "the Emori"? Why? Give two reasons.
   48:22 – Esav. a) He acted like an Emorite; b) He trapped his father with words (imrei pi).
9. What did Yaakov want to tell his sons but was unable to?
   49:1 – When mashiach will come.
10. What privileges did Reuven lose due to his rash actions?
    49:3 – Priesthood and Kingship.
11. What congregation from Yaakov's offspring did Yaakov not want to be associated with?
    49:6 – Korach and his congregation.
12. What did Yehuda do after he heard Yaakov rebuke Reuven, Shimon and Levi? Why?
    49:8 – He drew back. He was afraid that Yaakov would rebuke him for the incident with Tamar.
13. What does milk do to teeth?
    49:12 – It makes them white.
14. Why is Yissachar like a "strong-boned donkey"?
    49:14 – Just as a donkey bears a heavy burden, so the tribe of Yissachar bears the yoke of Torah.
15. With what resource did both Yaakov and Moshe bless Asher?
    49:20 – Oil-rich land.
16. In Yosef's blessing, Yaakov said, "They embittered him…" Who are "they"?
    49:23 – Yosef's brothers, Potifar and his wife.
17. Which descendants of Binyamin "will divide the spoils in the evening"?
    49:27 – Mordechai and Esther.
18. From whom did Yaakov buy his burial place?
    50:5 – From Esav.
19. What oath did Yosef make to Pharaoh?
    50:6 – Yosef swore not to reveal Pharaoh's ignorance of Hebrew.
20. Which two sons of Yaakov did not carry his coffin? Why not?
    50:13 – Levi, because he would carry the aron (holy ark). Yosef, because he was a king.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 נטילת ידיים במי הים התיכון, ובמים שעברו תהליך "התפלה"

שאלה: הנמצא בחוף הים, ורוצה לאכול פת לחם, ואין לו מים ליטול את ידיו, האם רשאי ליטול את ידיו במי הים?

מים מלוחים
תשובה: בדיני נטילת ידיים, המבוארים במשנה ובגמרא למדנו, שמים שהם מלוחים, פסולים לנטילת ידיים. וכן מים שהם מרים, עד כדי כך שאפילו בהמה או כלב אינו יכול לשתות מהם, פסולים לנטילת ידיים. וכן שנינו במשנה במסכת ידיים (פ"א משנה ג), שהמים המלוחים פסולים לנטילת ידיים. וכן פסקו כל הפוסקים, ומרן השלחן ערוך (סימן קס).

לפיכך הדין ברור, שאי אפשר לקחת כלי, ולמלאותו במי הים, וליטול בעזרתם את הידיים לסעודה. כי מים אלה פסולים לנטילה.

מים בנעשה בהם מלאכה
מים שנעשתה בהם מלאכה, כגון מים ששרו בתוכם פת כדי לרכך אותה, וכן מים שהדיחו בהם כלים וכדומה, פסולים לנטילת ידיים. כמו שפסק מרן בשלחן ערוך (שם, סעיף ב).

לפיכך, מים שהדיחו בהם כלים, אף על פי שהם עדיין נקיים, וניתן לשתות בהם, בכל זאת הם פסולים לנטילת ידיים, שהרי נעשתה בהם מלאכה.

מי ים ומי שופכין שהותפלו
אך יש להוסיף, לגבי מי ים שעברו תהליך "התפלה", על ידי הרתחה, או על ידי סינון מיוחד במערכות מיוחדות, עד כדי כך שנעשו ראויים לשתיה, וכפי שהחלו לנהוג בזמנינו, הרי מים אלה כשרים לנטילת ידיים. שהרי עתה הם טובים לשתיה.

ורק מי שופכין שעברו תהליך התפלה, פסולים לנטילת ידיים אפילו אם נעשו ראויים לשתיה על ידי ההתפלה, משום שמים אלה פסולים לנטילת ידיים, לא מחמת טעמם הרע, אלא מחמת מה שנעשתה בהם מלאכה, וההתפלה אינה מוציאה את המים מפסול זה, שסוף סוף אלה הם המים שנעשתה בהם מלאכה, בטיפת כלים וכדומה. וכפי התנאים שביאר בזה בשו"ת אוצרות יוסף (סימן ז, עמוד לד. ושם הובאו דברי הגר"ש ואזנר שליט"א, שכתב שאם חילחלו את המים באדמה, כעין מי תהום, הרי פנים חדשות באו לכאן, והם כשרים לנטילת ידיים.).

לסיכום: מי ים פסולים לנטילת ידיים. ובהלכה הבאה נבאר כיצד ניתן לטהר את הידיים גם במי הים.

Washing One’s Hands with Water from the Mediterranean Sea and Water which has been Desalinated

Question: If one is at the seashore and wishes to eat bread but has no water to wash his hands with, may he wash his hands using the water of the sea or ocean?

Salty Water
Answer: Regarding the laws of washing one’s hands for a bread meal, the Mishnah and Gemara teach us that salty water is invalid for the Mitzvah of Netilat Yadayim. Similarly, water that is so bitter that not even a dog or other animal would drink from it is likewise invalid for Netilat Yadayim. Indeed, the Mishnah in Masechet Yadayim (Chapter 1, Mishnah 3) states that salty water is invalid for Netilat Yadayim. All Poskim, including Maran Ha’Shulchan Aruch (Chapter 160), rule likewise.

It is therefore clear that one may not take a vessel, fill it with water from the sea or ocean, and wash his hands with it for a bread meal, for this water is invalid for Netilat Yadayim.

Water with which Work has been Performed
Water with which work has been performed, such as water which bread was soaked in in order to soften it, water which was used to wash dishes, and the like, is invalid for Netilat Yadayim based on the ruling of Maran Ha’Shulchan Aruch (ibid, Section 2).

Thus, water which was used to wash dishes is invalid for Netilat Yadayim even if the water is still clean and drinkable, for work has been performed with this water.

Sea Water and Sewage Water which have been Desalinated or Treated
Nevertheless, regarding water which has undergone a desalination process by boiling it or filtering it with all sorts of high-tech systems until the water is drinkable as is the case in our days, this water then becomes valid for Netilat Yadayim, for the water is now drinkable.

On the other hand, sewage water that has undergone treatment is nevertheless invalid for Netilat Yadayim even if it becomes drinkable, for the invalidity of this water does not stem from its putrid taste; rather, it is because work has been performed with this water and the treatment process cannot be reversed, for ultimately, work has indeed been performed with this water. This is based on the guidelines provided in the Responsa Otzarot Yosef (Chapter 7, page 34. The author quotes Hagaon Harav Shmuel Wosner Shlit”a who rules that if the water was permeated through the ground similar to well-water, this is considered a “new face” for the water and it indeed becomes valid for Netilat Yadayim).

Summary: Sea water is invalid for Netilat Yadayim. In the next Halacha we shall discuss how one may acceptably purify his hands using sea water.

****

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SHABBAT

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לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

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 ****

Q & A on Parashat Vayigash

 All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. What threatening words did Yehuda say to Yosef?
   44:18 – He threatened that Yosef would be stricken with leprosy, like Pharaoh when he took Sarah from Avraham. Alternatively, Yehuda threatened to kill Yosef and Pharaoh.
2. Why did Yehuda say his missing brother died?
   44:20 – Yehuda feared that if he said his missing brother was alive, Yosef would demand to see him.
3. Why was Yehuda the one to plead for Binyamin?
   44:32 – He was the one who took "soul" responsibility for him.
4. What do we learn from Yosef telling his brothers "Go up to my father"?
   45:9 – We learn that Eretz Yisrael is higher than all other lands.
5. What two things did the brothers see that helped prove that he was really Yosef?
   45:12 – He was circumcised like they were, and he spoke lashon hakodesh.
6. Why did Binyamin weep on Yosef's neck?
   45:14 – Binyamin wept for the destruction of Mishkan Shilo built in Yosef's territory.
7. Why did Yosef send old wine to Yaakov?
   45:23 – Elderly people appreciate old wine.
8. What did Yosef mean when he said "Don't dispute on the way"?
   45:24 – He warned that if they engage in halachic disputes, they might not be alert to possible travel dangers.
9. What happened to Yaakov when he realized Yosef was alive?
   45:27 – His ruach hakodesh (prophetic spirit) returned.
10. Why did G-d tell Yaakov, "Don't fear going down to Egypt"?
    46:3 – Because Yaakov was grieved to leave Eretz Canaan.
11. "I will bring you up" from Egypt. To what did this allude?
    46:4 – That Yaakov would be buried in Eretz Canaan.
12. What happened to the property that Yaakov acquired in Padan Aram?
    46:6 – He traded it for Esav's portion in the Cave of Machpelah.
13. Who was the mother of Shaul ben HaCanaanit?
    46:10 – Dina bat Yaakov.
14. When listing Yaakov's children, the verse refers to Rachel as "Rachel, wife of Yaakov." Leah, Bilhah and Zilpah are not referred to as Yaakov's wives. Why?
    46:19 – Rachel was regarded as the mainstay of the family.
15. Yosef harnessed his own chariot instead of letting a servant do it. Why?
    46:29 – Yosef wanted to hasten to honor his father.
16. Why were shepherds abhorrent to the Egyptians?
    46:34 – Because the Egyptians worshipped sheep.
17. Why did Yosef pick the weakest brothers to stand before Pharaoh?
    47:2 – So Pharaoh wouldn't see their strength and draft them.
18. What blessing did Yaakov give Pharaoh when he left his presence?
    47:10 – That the waters of the Nile should rise to greet Pharaoh.
19. Yosef resettled the land of Egypt, moving the people from city to city. What were his two motives for this?
    47:21 – In order to remind them that they no longer owned the land, and to help his family by removing the stigma of being strangers.
20. Whose fields were not bought by Yosef?
    47:22 – The Egyptian priests.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 נטילת ידיים לאחר ביקור בקברי צדיקים, ועוד

שאלה: האם יש ליטול ידיים לאחר ביקור בקברי צדיקים או בבית הקברות? והאם החיוב הוא דוקא כשמבקרים בבית הקברות, או אפילו לאחר השתתפות בהלוייה?

תשובה: מרן השלחן ערוך (סימן ד) כתב, ש"ההולך בין המתים, צריך ליטול את ידיו". וכן נהגו מימות עולם, שהמבקרים בבית הקברות, נוטלים אחר כך את ידיהם, עם כלי, ונוטלים שלוש פעמים בכל יד לסירוגין, כפי שעושים בנטילת ידיים של שחרית.

טעם הנטילה
ומקור הדברים בדברי המרדכי (ברכות סי' קצד) ושאר הראשונים. אולם טעם נטילת הידיים הזו, שנוי במחלוקת. כי הרמב"ן בתורת האדם (שער האבל עמוד קנו) כתב, שיש ליטול ידיים במים כשיוצאים מבית הקברות, משום שהמים רומזים ליצירת האדם. והסביר את הדברים קצת באריכות. והמאירי (קונטרס בית יד, ה"ד בהלכה ברורה ח"א עמ' ק) כתב, שהטעם הוא משום נקיות בלבד.

ולעומתם כתב המהרי"ל, שטעם הנטילה הוא משום רוח רעה ששורה על הידיים לאחר הביקור בבית הקברות. וכן מוכח מדברי עוד מרבותינו הראשונים. ואף הרמב"ן בסוף דבריו הביא ששמע מפי אחד מרבותיו שיש ליטל ידיים, משום שהם רמז לטהרת הטומאה. עיין שם.

ולפיכך מובן היטב, מה שנהגו שכל הנכנס לארבע אמותיו של הנפטר, נוטל את ידיו. (וכן כתב המגן אברהם סעיף קטן כא). שהרי יש שם טומאת מת. וכן כל המלוים את המת, ששהו בתוך ארבע אמותיו נוהגים שנוטלים את ידיהם.

מי שרק השתתף בהלויה
אבל מי שהשתתף בהלויה, ולא היה מנושאי המיטה, ולא קרב כלל אל המיטה (לתוך ארבע אמותיה, כשני מטר), ולא היה כלל באהל המת, (כלומר, בחדר שהו המת), כתב הרמב"ן בתורת האדם (עמוד קנה) בשם גאון, שאינו צריך ליטול את ידיו כלל.

ויש לציין, כי הביקור בבית הקברות שלא לצורך הוא דבר שאינו רצוי, ומרן רבינו עובדיה יוסף זצ"ל היה מייעץ למקורביו שלא לבקר כלל בבית הקברות. והיה מזכיר את דברי הגר"א מוילנא, שכל הצרות והעוונות באים מחמת ביקור בבית העלמין.

קברי הצדיקים
וכל זה בסתם בתי קברות, אבל מי שמבקר במקום שקבור בו צדיק, ואין שם קברות אחרים בסמוך אליו, כמו קבר רבי שמעון בר יוחאי וכדומה, אינו צריך ליטול את ידיו אחר כך. מפני שאין רוח רעה מצוייה שם. (ילקוט יוסף סימן ד עמוד תיב).

ולסיכום: מי שביקר בבית הקברות, צריך ליטול אחר כך את ידיו, כפי שנוטלים ידיים בבוקר. וכן מי ששהה בבית שיש בו נפטר, או בתוך ארבע אמותיו של הנפטר, צריך ליטול ידיו. ולעתיד לבוא יקומו המתים לתחיה, ותתבטל טומאתם, יראו עינינו וישמח לבנו במהרה בימינו. אמן.

Washing One’s Hands After Visiting the Graves of Righteous Individuals

Question: Must one wash his hands after visiting the graves of righteous individuals or visiting a cemetery? Is the obligation to do so specifically after visiting a cemetery or is one obligated to do so even after participating in a funeral?

Answer: Maran Ha’Shulchan Aruch (Chapter 4) writes: “One who walks between the deceased must wash his hands.” This is indeed the age-old custom that after one visits a cemetery, one washes his hands with a vessel three times while alternating from hand to hand as one would perform the Netilat Yadayim upon awakening in the morning.

The Reason for This Hand-Washing
The source for this law can be found in the commentary of the Mordechi (Berachot, Chapter 194) among other Rishonim. Nevertheless, the reason for this hand-washing is subject to a disagreement. The Ramban writes in his Torat Ha’Adam (Sha’ar Ha’Evel, page 156) that one must wash his hands after leaving a cemetery, for water symbolizes man’s formation. He proceeds to discuss this matter lengthily. However, the Meiri (in his Kuntres Bet Yad quoted by theHalacha Berura, Volume 1, page 100) writes that the reason for this is merely for the purpose of cleanliness.

On the other hand, the Maharil writes that the reason for this is because of the Evil Spirit which rests on one’s hands after visiting a cemetery. Other Rishonim write likewise. Indeed, even the Ramban writes at the end of his discussion that he has heard from one of his teachers that the reason for this hand-washing is that it symbolizes purification of the impure.

Based on this, it is quite understandable why it is customary for anyone who enters the four Amot (approximately six feet) of a deceased person to wash his hands (see Magen Avraham, Chapter 4, Subsection 21 where he rules likewise), for the impurity of the dead rests there. Similarly, all those who have accompanied the body of the deceased and were within four Amot of the body customarily wash their hands.

One Who Participates in a Funeral
Nevertheless, if one merely participates in a funeral but did not carry the casket, enter within four Amot of it, or enter a roofed area along with the casket, the Ramban writes in his Torat Ha’Adam (page 155) in the name of a Gaon that one need not wash his hands at all.

We must point out that visiting a cemetery needlessly is not the best thing to do. Indeed, Maran Rabbeinu Ovadia Yosefzt”l would advise those close to him not to visit cemeteries at all. He would quote Hagaon Rabbeinu Eliyahu of Vilna as saying that all sorts of suffering and sins come about as a result of visiting cemeteries.

Graves of Righteous Individuals
All of the above applies to regular cemeteries; however, if one visits the grave of a righteous individual and there are no other graves in the vicinity, such as the tomb of Rabbi Shimon bar Yochai, one need not wash his hands afterward, for no Evil Spirit rests there (see Yalkut Yosef, Chapter 4, page 412).

Summary: One who visits a cemetery must wash his hands as he does in the morning upon exiting the cemetery. Similarly, one who was in a house along with the body of a deceased person or one who enters the four Amot (approximately six feet) of a deceased person must wash his hands. In the future, the deceased will be resurrected and their impurity will be nullified. May we merit seeing this day, speedily and in our lifetimes, Amen.

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Announcements

Chanuka Sameach

Chodesh Tov

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Shabbat Shalom

to all members friends & readers of

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Sefer Yalkut Yosef

THIS SHABBAT 

is 

Shabbat Rosh Chodesh Chanuka

where we take out 3 Seferim

(1) Parashat Miketz (6 Aliyot)

2) Rosh Chodesh (7th Aliya) followed by Kadish

3) Chanuka (Maftir) followed by Kadish

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

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Q & A on Parashat Miketz

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. What did the fat cows being eaten symbolize?
   41:4 – That all the joy of the plentiful years would be forgotten. (Notthat the good years would provide food for the bad years.)
2. How did Pharaoh's recollection of his dream differ from Nevuchadnetzar's recollection of his dream?
   41:8 – Pharaoh remembered the contents of his dream but didn't know its meaning. Nevuchadnetzar forgot even the contents of his dream.
3. What was significant about the fact that Pharaoh dreamed repeatedly?
   41:32 – It showed that the seven good years would start immediately.
4. What does "Tsafnat Panayach" mean?
   41:45 – He who explains things that are hidden and obscure.
5. What happened to the Egyptians' grain that was stored in anticipation of the famine?
   41:55 – It rotted.
6. What did Yosef require the Egyptians to do before he would sell them grain?
   41:55 – Become circumcised.
7. Did Yaakov and his family still have food when he sent his sons to Egypt? If yes, why did he send them?
   42:1 – Yes, but he sent them because he did not want to cause envy in the eyes of those who did not have food.
8. What prophetic significance lay in Yaakov's choice of the word "redu" — "descend" (and not "lechu" — "go")?
   42:2 – It hinted to the 210 years that the Jewish people would be in Egypt: The word "redu" has the numerical value of 210.
9. Why does the verse say "Yosef's brothers" went down to Egypt (and not "Yaakov's sons")?
   42:3 – Because they regretted selling Yosef and planned to act as brothers by trying to find him and ransom him at any cost.
10. When did Yosef know that his dreams were being fulfilled?
    42:9 – When his brothers bowed to him.
11. Under what pretext did Yosef accuse his brothers of being spies?
    42:12 – They entered the city through 10 gates rather than through one gate.
12. Why did the brothers enter the city through different gates?
    42:13 – To search for Yosef throughout the city.
13. Who was the interpreter between Yosef and his brothers?
    42:23 – His son Menashe.
14. Why did Yosef specifically choose Shimon to put in prison?
    42:24 – Because he was the one who cast Yosef into the pit and the one who said, "Here comes the dreamer." Alternatively, to separate him from Levi, as together they posed a danger to him.
15. How does the verse indicate that Shimon was released from prison after his brothers left?
    42:24 – The verse says Shimon was bound "in front of their eyes," implying that he was bound only while in their sight.
16. What was Yaakov implying when he said to his sons: "I am the one whom you bereaved"?
    42:36 – That he suspected them of having slain or sold Shimon, and that they may have done the same to Yosef.
17. How did Reuven try to persuade Yaakov to send Binyamin to Egypt?
    42:37 – He said, "Kill my two sons if I fail to bring back Binyamin."
18. How long did it take for Yaakov and family to eat all the food that the brothers brought back from Egypt? Give the answer in terms of travel time.
    43:2,10 – Twice the travel time to and from Egypt.
19. How much more money did the brothers bring on their second journey than they brought on the first journey? Why?
    43:12 – Three times as much, in order to repay the money they found in their sacks and to buy more even if the price had doubled.
20. How did the brothers defend themselves against the accusation of theft?
    44:8 – They said, "We returned the money we found in our sacks; can it be that we would steal?"

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

הדלקת נר חנוכה במוצאי שבת והדלקת נר חנוכה מנר חשמל

במוצאי שבת חנוכה, מדליקים בבית הכנסת נרות חנוכה, ואחר כך מבדילים על הכוס, כדי לאחר יציאת השבת כמה שאפשר, ואף על פי שהמדליק נרות חנוכה, פורק מעליו את קדושת השבת, מכל מקום הרי כל הציבור שאינם מדליקים נשארים בקדושת השבת עד שיבדילו. וגם כדי שיהיה פרסומי ניסא בהדלקת הנרות בבית הכנסת, שהרי אם יבדילו קודם ההדלקה, כבר רוב הציבור ילכו לבתיהם קודם ההדלקה.

וכשמגיע אדם לביתו, כיוון שבלאו הכי בעצם מעשה ההדלקה מסיר מעליו קדושת השבת, לכן יקדים ההבדלה על הכוס תחילה, ואחר כך ידליק נרות, שתדיר ושאינו תדיר, תדיר קודם.

למנהג רבים ושלמים הנוהגים להחמיר שלא לעשות מלאכה במוצאי שבת, עד שיבוא זמן רבינו תם, הוא הדין שאף במוצאי שבת חנוכה צריכים להמתין שלא להדליק נרות עד זמן רבינו תם, מפני שאין זה מנהג טוב בעלמא, אלא ראוי ונכון לכל אחד ואחת לנהוג כשיטת רבינו תם, ובפרט שכן דעת מרן השולחן ערוך.

אין מברכים ברכת "בורא מאורי האש" על נרות חנוכה (וכגון בבית הכנסת שמדליקים קודם ההבדלה, או אם טעה והדליק נרות קודם ההבדלה), שהרי אסור ליהנות מנרות חנוכה, ואין מברכים "בורא מאורי האש" עד שיאותו לאורו, והיינו הנאה מאור הנר, אבל על נר השמש שהוא חול, מותר לברך "בורא מאורי האש".

לעניין הדלקת נרות חנוכה בנר חשמלי כתב מרן הרב עובדיה יוסף שליט"א, שאין יוצאים ידי חובה בהדלקת חנוכייה חשמלית, מפני שאין בחנוכייה חשמלית לא שמן ולא פתילה, והנס שהתרחש במנורת בית המקדש היה בשמן שהספיק לשמונה ימים, ולכן אף שמותר להשתמש לנר חנוכה בנרות של נפט או שמן פרפין וכדומה, מכל מקום יש דמיון בינם לבין שמן זית, מה שאין כן בחשמל, ועוד נוספו בזה סברות לאיסור הדלקת נר חנוכה בחשמל. ומכל מקום כתב מרן הרב שליט"א, שאם יזדמן שאין לאדם שום אפשרות להדליק בשמן או בשעווה, ידליק במנורה חשמלית בלא ברכה. וצריך שיהיה הנר מונח במקום שאין רגילים להניחו בשאר ימות השנה כדי שיהיה ניכר שהוא נר חנוכה.

וכבר הזכרנו בדין הדלקת נרות שבת, שלגבי ברכת בורא מאורי האש בהבדלה במוצאי שבת, צריך שיהיה נר ממש עם אש גלויה, אבל אין לברך על נר חשמל. וכן הסברנו את הדין בזה לעניין נרות שבת

Lighting Chanukah Candles on Motza'ei Shabbat and Electric Chanukah Candles

On Motza'ei Shabbat Chanukah, in the synagogue the Chanukah candles are lit first and only following that is Havdala made, in order to delay the departure of Shabbat as much as possible. Although the one lighting the Chanukah candles removes the sanctity of Shabbat from himself, nevertheless, the rest of the members of the congregation who have not yet lit still remain in the sanctity of Shabbat. Also, the Chanukah candles are lit first in order to publicize the miracle, for if Havdala were to be made first, most of the congregation would have gone home before Chanukah candle lighting.

When one returns home from synagogue, since the act of lighting a fire will in any case remove the sanctity of Shabbat, he should first make Havdala and only then light Chanukah candles, for the more frequent Mitzvah should be performed first.

Those who follow the righteous custom not to do work on Motza'ei Shabbat until nightfall according to the opinion of Rabbeinu Tam should also abstain from lighting the Chanukah candles on Motza'ei Shabbat Chanukah until nightfall according to Rabbeinu Tam, for this is not merely "another good custom"; rather, it is correct and proper for everyone to follow the opinion of Rabbeinu Tam in this matter, especially since this is the opinion of Maran HaShulchan Aruch as well.

One may not recite the blessing of "Boreh Me'orei Ha'esh" on the Chanukah candles (for instance in the synagogue where Chanukah candles are lit before Havdala, or if a person mistakenly lit the Chanukah candles at home before Havdala) for one may not recite this blessing until he benefits from the flame, and it is forbidden to benefit from the light of the Chanukah candles. However, one may recite this blessing on the "Shamash" (additional) candle, for one is permitted to benefit from the Shamash.

Maran Harav Ovadia Yosef Shlit"a writes that one does not fulfill his obligation by lighting electric Chanukah lights, since an electric Menorah contains neither oil or wicks and the miracle that occurred in the Menorah of the Holy Temple was in the oil which lasted for eight days. Therefore, even though one may light Chanukah candles filled with kerosene or paraffin oil, this is because they are somewhat similar to olive oil, unlike electricity which is in no way similar to olive oil. This is in addition to other reasons to prohibit lighting electric Chanukah candles. Maran Harav Ovadia Yosef Shlit"a writes, however, that if one is in a situation where he cannot light Chanukah candles with either oil or wax candles, he may in fact light an electric Menorah without reciting a blessing. Additionally, the electric Menorah must be laid in a place where it is not usually placed the rest of the year for it to be noticeable that these are Chanukah candles.

We have already mentioned in the laws of lighting Shabbat candles that regarding the blessing of "Boreh Me'orei Ha'esh" on Motza'ei Shabbat, one must specifically use an open flame, as opposed to electric light which is invalid for this blessing. We have also previously mentioned the Halacha regarding lighting electric Shabbat candles

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Announcements

***

AGM

TO ALL MEMBERS OF THE CONGREGATION

You are requested to attend the

ANNUAL GENERAL MEETING OF THE CONGREGATION

ON THIS SUNDAY 25th November 2018 at 8 pm in the shul hall

AGENDA

                                               1.     Minutes of the 2017 Annual General Meeting

2.     Matters arising from the Minutes

3.     Parnas Presidente’s Report

4.     Adoption of the Report

5.     Treasurer’s Report and Presentation of Accounts

6.     Discussion and Adoption of Report

7.     *Election of Hon Officers and Members of the Mahamad

a)     Parnas Presidente

b)     Parnas Vice Presidente

c)     Treasurer

d)     Gabbai

e)     Hon. Secretary

f)      Ladies Committee Chair

g)     Mahamad (6 members – sub-group duties to be defined)

8.      Election of delegates to:

a)      Manchester Shechita Board

b)     Manchester Jewish Rep Council

9.      A.O.B.

Thank you in advance for attending – your support for this meeting is important.

On behalf of the Mahamad

*Nominations should reach the Synagogue before SUNDAY 25th November 2018

YOU ARE RESPECTFULLY REMINDED THAT UNDER THE PROVISION OF ASCAMA 28 YEHIDIM BEING ARREARS IN THE PAYMENT OF THEIR ACCOUNT FOR A LONGER PERIOD THAN SIX MONTHS SHALL FORFEIT THE RIGHT OF VOTING AT ALL MEETINGS

PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY –  PROXY VOTES ARE NOT VALID FOR AGM’s

***

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New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 til Arbit at 7.30 every evening

Need a partner?

contact Rabbi Stamler

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayishlach

 All references are to the verses and Rashi's commentary, unless otherwise stated.

1. What sort of messengers did Yaakov send to Esav?
   32:4 – Angels.
2. Why was Yaakov both "afraid" and "distressed?"
   32:8 – He was afraid he would be killed. He was distressed that he would have to kill.
3. In what three ways did Yaakov prepare for his encounter with Esav?
   32:9 – He sent gifts, he prayed, and he prepared for war.
4. Where did Dina hide and why?
   32:23 – Yaakov hid her in a chest so that Esav wouldn't see her and want to marry her.
5. After helping his family across the river, Yaakov remained alone on the other side. Why?
   32:25 – He went back to get some small containers he had forgotten.
6. What was the angel forced to do before Yaakov agreed to release him?
   32:27 – Admit that the blessings given by Yitzchak rightfully belong to Yaakov.
7. What was it that healed Yaakov's leg?
   32:32 – The shining of the sun.
8. Why did Esav embrace Yaakov?
   33:4 – His pity was aroused when he saw Yaakov bowing to him so many times.
9. Why did Yosef stand between Esav and Rachel?
   33:7 – To stop Esav from gazing at her.
10. Give an exact translation of the word nisa in verse 33:12.
    33:12 – It means "travel". It does not mean "we will travel." This is because the letter nun is part of the word and does not mean we as it sometimes does.
11. What happened to the 400 men who accompanied Esav?
    33:16 – They slipped away one by one.
12. Why does the Torah refer to Dina as the daughter of Leah and not as the daughter of Yaakov?
    34:1 – Because she was outgoing like her mother, Leah.
13. Whom should Shimon and Levi have consulted concerning their plan to kill the people of Shechem?
    34:25 – Their father, Yaakov.
14. Who was born along with Binyamin?
    35:17 – His two triplet sisters.
15. What does the name Binyamin mean? Why did Yaakov call him that?
    35:18 – Ben-Yemin means "Son of the South." He was the only son born in the Land of Israel, which is south of Aram Naharaim.
16. The Torah states, "The sons of Yaakov were twelve." Why?
    35:22 – To stress that all of them, including Reuven, were righteous.
17. How old was Yaakov when Yosef was sold?
    35:29 – One hundred and eight.
18. Esav changed his wife's name to Yehudit. Why?
    36:2 – To fool Yitzchak into thinking that she had abandoned idolatry.
19. Which three categories of people have their sins pardoned?
    36:3 – One who converts to Judaism, one who is elevated to a position of leadership, and one who marries.
20. What is the connection between the Egyptian oppression of the Jewish people and Esav's decision to leave the land of Canaan?
    36:6 – Esav knew that the privilege of living in the Land of Israel was accompanied by the prophecy that the Jews would be "foreigners in a land not their own." Therefore Esav said, "I'm leaving. I don't want the Land if it means I have to pay the bill of subjugation in Egypt."

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 חציצה בנטילת ידיים

שאלה: האם אני רשאי ליטול את ידי, אף על פי שיש מתחת לצפורניים שלי מעט שאריות מ"פלסטלינה" וכדומה?

תשובה: צריך כל אדם, להזהר מחציצה בנטילת ידיים. וכל דבר שחוצץ בטבילה, חוצץ לנטילת ידיים. כלומר, לכלוך שנמצא תחת הצפורניים, פעמים שהוא חוצץ בנטילת ידיים.

מקור דין חציצה בנטילת ידיים
דין זה, נלמד מדיני חציצה בטבילת הגוף. ובגמרא במסכת פסחים (קט.) למדו רבותינו מן הפסוק "ורחץ במים כל בשרו", מכאן שאסור שיהיה דבר החוצץ בין גופו של האדם למים, כדי שיטהר. (שהרי נאמר "כל בשרו", ומשמע שכל גופו יהיה במים, ולא שיהיה מכוסה באיזה דבר החוצץ בינו לבין המים). וכן הדין לענין נטילת ידיים, שצריך שכל היד תהיה גלויה לפני המים, ולא יהיה דבר החוצץ ביניהם.

דבר החוצץ שמקפידים או שלא מקפידים להסירו
אמנם יש פרטי דינים בזה. ונזכיר רק את עיקר הדבר הנוגע לנו, והוא, שכל דבר החוצץ רק במיעוט מן היד (כלומר, לא ברוב היד, אלא רק במיעוטה), הרי הוא חוצץ, דוקא אם מקפידים בדרך כלל להסירו. כגון לכלוך הנמצא על היד, שדרך בני אדם להסירו ולא להשאר איתו, הרי שהוא חוצץ בנטילת ידיים. אבל דבר החוצץ במיעוט היד, ואין דרך בני אדם להסירו, אין הוא חוצץ בנטילת ידיים. (והטעם בפשטות, מאחר ואין הדר להסיר את אותו הדבר, הרי הוא בטל לגוף האדם, ונחשב כחלק ממנו, ולכן אינו חוצץ).

ונבאר את הדברים:
לכלוך שהוא מאוס מאד
לכלוך שהוא מאוס מאד, כגון צואה, והוא נמצא תחת הצפורן, הרי הוא חוצץ בנטילת ידיים בכל מקרה. והטעם הוא, משום שרוב בני האדם מקפידים מאד שלא יהיה תחת צפורניהם לכלוך כזה. ולכן, מי שנטל את ידיו והיה לכלוך מאוס כזה תחת צפורניו, צריך לחזור וליטול את ידיו לאחר שינקה את צפורניו. (משנה ברורה, סימן קסא סעיף קטן ב).

לכלוך שאינו מאוס – "כנגד הבשר" ו"שלא כנגד הבשר"
אבל לכלוך שרגילים בני האדם שהוא נמצא תחת הצפורניים, ולא מקפידים כל כך לנקותו בכל פעם, אז הדבר תלוי: אם אותו לכלוך נמצא "כנגד הבשר", אין הוא חוצץ בנטילת ידיים, אבל אם הוא "שלא כנגד הבשר", הרי הוא חוצץ בנטילת ידיים. וכפי שנבאר:

בצפורן, ישנו חלק שהוא צמוד לבשר האצבעות, ויש חלק העודף מעט ממנו, והוא עובר את הבשר. ואותו חלק שעובר את הבשר, יש לנקותו לפני נטילת ידיים, אבל החלק הדבוק לבשר, שיש בו מעט לכלוך, אין צריך לנקותו, משום שאין דרך בני אדם להקפיד ולנקות בכל פעם לכלוך זה.

בצק או פלסטלינה
וכל זה לענין לכלוך הרגיל להיות בצפרניים. אבל לכלוך שהוא בצק, כגון אשה שלשה בצק ללחם וכדומה, או אדם שהתעסק בפלסטלינה, דרך בני אדם להקפיד עליו ולהסירו. ולכן הוא חוצץ בנטילת ידיים בכל מקרה. (שלחן ערוך סימן קסא).

ולסיכום: לכלוך הנמצא תחת הצפורן, אם הוא לכלוך שדרך להסירו, כגון שאריות של בצק, או פלסטלינה, או דבר מאוס מאד, לעולם הוא חוצץ בנטילת ידיים.

אבל לכלוך רגיל הנמצא תחת הצפורן, אם הוא נמצא על הצפורן במקום שהצפורן דבוקה לבשר האצבעות, אין הוא חוצץ, כי אין דרך רוב בני האדם לנקותו. ואם הוא נמצא על הצפורן בחלק שעובר את הבשר, יש לנקותו לפני הנטילה. (ובדיעבד, שלא ניקה את צפרניו מהלכלוך הרגיל, בזמנינו שלא מקפידים כל כך לנקות את הצפרניים, לכלוך זה אינו חוצץ בנטילה למי שאינו מקפיד לנקותו. ראה בהלכה ברורה חלק שמיני עמוד רכז). אבל בצק וכדומה, לעולם הוא חוצץ בנטילת ידיים

Question: May one wash his/her hands if one has leftover pieces of modeling clay or other substances stuck under his/her fingernails?

Answer: One must take care not to have any external separations (“Chatzitza”) on one’s hands during Netilat Yadayim. Any external separations which are problematic while immersing in the Mikveh are problematic during Netilat Yadayim as well. This means that dirt and other substances stuck under one’s fingernails can sometimes be problematic during Netilat Yadayim and render one’s hand-washing invalid.

The Source of the Laws of External Separations during Netilat Yadayim
These laws are derived from the laws of external separations on one’s body as they relate to immersion in the Mikveh. The Gemara in Masechet Pesachim (109a) states, “‘And he shall wash his entire flesh in water’-We learn from here that there can be nothing separating between one’s skin and the water (of the Mikveh) in order for him to become purified.” (This means that since the verse states “his entire flesh,” we derive from here that one’s entire body must be submerged in the water and there cannot be any surface area of one’s body that is covered by something separating between one’s body and the water.) The same law applies to Netilat Yadayim in that one’s entire hand must be uncovered for the water to make contact with and there may be no separation between one’s hand and the water.

An External Separation which One is or is not Careful to Remove
Nevertheless, there are some detailed laws regarding this matter. We shall only discuss what is relevant to this discussion. Any substance which only covers a minority of the hand’s surface area (not the majority) constitutes a separation only when one is generally careful to remove it, such as dirt on one’s hand which one is generally careful to remove. However, if a substance covers a minority of the hand’s surface area and people are not generally careful to remove it does not constitute a separation regarding Netilat Yadayim. (The reason for this is because since this substance is generally not removed, it is considered part of one’s body and does not constitute a separation.)

Let us explain:
Filth or Residue which is Extremely Repulsive
Any filth which is extremely repulsive, such as excrement, which is under one’s fingernails, constitutes a separation for Netilat Yadayim since most people are careful not to have such filth under their nails. Thus, if performed Netilat Yadayim with such repulsive filth under his fingernails, he must wash again after having cleaned his nails (see Mishnah Berura, Chapter 161, Subchapter 2).

Non-Repulsive Filth- “Level with the Flesh” or “Above the Flesh”
Nevertheless, regarding filth under one’s nails which people are generally not so careful to remove periodically, it then depends: If this filth is “level with the skin under one’s fingernails”, it does not constitute a separation. If it is “above the skin under one’s fingernails”, it does indeed constitute a separation, as we shall now explain:

A portion of the fingernail is attached to the skin of the finger while another part of the nail grows longer and juts out over the skin of the finger. The part of the nail which juts out above the skin must be cleaned before Netilat Yadayim; however, if there is some dirt stuck to the part of the nail which is attached to the skin, one need not clean it out, for people do not generally mind its presence and do not always clean it out.

Dough or Modeling Clay
Nevertheless, this applies only to regular dirt under the nails. However, if a woman kneads bread and has leftover dough stuck under her nails or a man has leftover modeling clay under his nails after he has finished his work and the like, this does indeed constitute a separation for Netilat Yadayim and it must be removed, for people are generally careful to remove such substances (see Shulchan Aruch 161).

Summary: Regarding dirt stuck under one’s fingernails, if it is a substance that people are usually careful to remove, such as leftover dough, modeling clay, or an extremely repulsive substance, this always constitutes a problematic separation regarding Netilat Yadayim and must be removed.

Regarding normal dirt found under the fingernails, if it is on the portion of the nail which is attached to the skin of the fingers, it need not be removed, for it does not constitute a problematic separation since people are not usually so careful to remove it. However, if it is stuck to the part of the nail which has grown above the skin of the fingers, it must be removed before washing one’s hands. (If one has already washed his hands without removing such regular dirt under the nails, nowadays, when people are not so meticulous about cleaning their nails, this does not invalidate one’s Netilat Yadayim for one who does not usually clean out his fingernails, see Halacha Berura, Volume 8, page 227.) Nevertheless, substances like dough and the like are considered a problematic separation regarding Netilat Yadayim.

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Announcements

***

AGM

TO ALL MEMBERS OF THE CONGREGATION

You are requested to attend the

ANNUAL GENERAL MEETING OF THE CONGREGATION

ON SUNDAY 25th November 2018 at 8 pm in the shul hall

AGENDA

                                               1.     Minutes of the 2017 Annual General Meeting

2.     Matters arising from the Minutes

3.     Parnas Presidente’s Report

4.     Adoption of the Report

5.     Treasurer’s Report and Presentation of Accounts

6.     Discussion and Adoption of Report

7.     *Election of Hon Officers and Members of the Mahamad

a)     Parnas Presidente

b)     Parnas Vice Presidente

c)     Treasurer

d)     Gabbai

e)     Hon. Secretary

f)      Ladies Committee Chair

g)     Mahamad (6 members – sub-group duties to be defined)

8.      Election of delegates to:

a)      Manchester Shechita Board

b)     Manchester Jewish Rep Council

9.      A.O.B.

Thank you in advance for attending – your support for this meeting is important.

On behalf of the Mahamad

*Nominations should reach the Synagogue before SUNDAY 25th November 2018

YOU ARE RESPECTFULLY REMINDED THAT UNDER THE PROVISION OF ASCAMA 28 YEHIDIM BEING ARREARS IN THE PAYMENT OF THEIR ACCOUNT FOR A LONGER PERIOD THAN SIX MONTHS SHALL FORFEIT THE RIGHT OF VOTING AT ALL MEETINGS

PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY –  PROXY VOTES ARE NOT VALID FOR AGM’s

***

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from 6.50 till Arbit at 7.30 every evening

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Mazal Tov

to 

Daniel & Niki 

Benzaquen

on the safe arrival of their new daughter

Zara Esther

May Hashem shower His berachot on her 

and be source of nachat to her family & friends

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

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Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayetze

All references are to the verses and Rashis commentary, unless otherwise stated.

1. When Yaakov traveled to Charan, the Torah stresses that he departed from Beer Sheva. Why?
   28:10 – The departure of a righteous person leaves a noticeable void in that place.
2. On the night of his dream, Yaakov did something he hadn't done in 14 years. What?
   28:11 – Sleep at night lying down.
3. G-d compressed the entire Land of Israel underneath the sleeping Yaakov. What did this symbolize?
   28:13 – That the Land would be easy for his descendants to conquer.
4. Yaakov said "I will return with shalom." What did he mean by "shalom"?
   28:21 – Completely without sin.
5. Why did Yaakov rebuke the shepherds?
   29:7 – He thought they were loafing, stopping work early in the day.
6. Why did Rachel, and not her brothers, tend her father's sheep?
   30:27 – Her brothers weren't born yet.
7. Why did Yaakov cry when he met Rachel?
   29:11 – He saw prophetically that they would not be buried together; or because he was penniless.
8. Why did Lavan run to greet Yaakov?
   29:13 – He thought Yaakov was carrying money.
9. Why were Leah's eyes tender?
   29:17 – She cried continually because she thought she was destined to marry Esav.
10. How old was Yaakov when he married?
    29:21 – Eighty-four.
11. What did Rachel find enviable about Leah?
    30:1 – Her good deeds, thinking they were the reason Leah merited children.
12. Who was Yaakov's fifth son?
    30:5 – Dan.
13. Who was Leahs handmaiden? Was she older or younger than Rachels handmaiden?
    30:10 – Zilpah. She was younger.
14. How do you say dudaim in Arabic?
    30:14 – Jasmine (Yasmin).
15. "G-d remembered Rachel" (30:22). What did He remember?
    30:22 – That Rachel gave Leah the "signs of recognition" that Yaakov had taught her, so that Leah wouldnt be embarrassed.
16. What does "Yosef" mean? Why was he named that?
    30:24 "Yosef" means "He will add." Rachel asked G-d for another son in addition to Yosef.
17. G-d forbade Lavan to speak to Yaakov "either of good or of bad." Why didnt G-d want Lavan to speak of good?
    31:24 – Because the "good" that comes from wicked people is bad for the righteous.
18. Where are there two Aramaic words in this weeks Parsha?
    31:41 – Yagar Sahaduta, meaning "wall of testimony."
19. Who was Bilhahs father? Who was Zilpahs father?
    31:50 – Lavan.
20. Who escorted Yaakov into Eretz Yisrael?
    32:1 – The angels of Eretz Yisrael.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 לברך לאחר ניגוב הידים

שאלה: רבים נוהגים, שלאחר נטילת הידים, תוך כדי הניגוב מברכים על הנטילה. האם מנהג זה הוא כהלכה?

תשובה: כלל גדול בידינו במסכת פסחים (דף ז:), כל המצוות, מברך עליהן קודם עשייתן. חוץ מטבילת הגר. כלומר, על כל מצוה שאנו מקיימים, תקנו רבותינו ברכה. לדוגמא, קודם אכילת מצה, מברכים "על אכילת מצה", וקודם טבילת כלים, מברכים "על טבילת כלים", וכן כל כיוצא בזה. מלבד טבילת הגר, שהוא גוי הבא להכנס תחת כנפי השכינה ולהיות יהודי, שאינו יכול לברך על הטבילה לפני שיטבול, שהרי אינו יכול לומר "אשר קדשנו במצותיו וצונו", כי עוד לא נתקדש בשום קדושה. לכן תקנו לו רבותינו שיברך על הטבילה לאחר שיטבול ויהיה יהודי.

אבל בכל שאר המצות בלי יוצא מן הכלל (חוץ ממצוה נמשכת), יש לברך על המצוה לפני עשייתה. ולא אחריה. ומי שמברך על המצוה לאחר עשייתה, ברכתו היא ברכה לבטלה. ולדעת הרמב"ם, עובר על איסור מן התורה, משום "לא תשא את שם ה' אלהיך לשוא".

ולפיכך לכאורה גם במצות נטילת ידים, חובה לברך על המצוה לפני שמקיימה.

ובכל זאת מצאנו כמה שיטות בענין ברכת "על נטילת ידים". שדעת האור זרוע, ורבינו חננאל, ועוד מרבותינו הראשונים, שיש לברך על נטילת ידים מיד כאשר מתחיל את הנטילה. כדי שיברך לפני מצות הנטילה. ואין אנו נוהגים כדבריהם.

ולעומתם דעת מקצת מרבותינו (הובאו באור זרוע סימן עט), שבנטילת ידים אין צורך בכלל שתהיה הברכה לפני המצוה. שהרי לפעמים, אין ידיו של הנוטל נקיות. ולכן לא תקנו שיברך לפני הנטילה כלל, ויוכל לברך אפילו אחר הנטילה. ואין הלכה כשיטה זו.

והדעה האמצעית, היא דעת התוספות ועוד הרבה פוסקים, שיש לברך לאחר הנטילה, כאשר ידיו נקיות, אבל לפני הניגוב. וזאת משום שניגוב הידיים הוא גם כן חלק ממצות הנטילה, שהרי חייב אדם לנגב את ידיו לפני שיאכל. ונמצא שמברך כאשר ידיו נקיות, ועדיין הוא עומד באמצע המצוה.

ומנהג העולם כשיטה זו, שיש לברך על נטילת ידים לאחר הנטילה קודם הניגוב. ולפי דעת מרן השלחן ערוך (סימן קנח סעיף יא), כל שמברך לאחר הניגוב, הרי ברכתו היא ברכה לבטלה. וכן דעת הרמב"ם ורוב הראשונים, שאם שכח לברך לפני הניגוב, אסור לו לברך לאחר הניגוב, ואם יברך, ברכתו היא ברכה לבטלה.

ולכן לסיכום: יש לברך על נטילת ידים, לאחר שנוטלים ידים, ולפני ניגוב הידים. ואם לא בירך עד שכבר ניגב את ידיו, לא יברך כלל. וכן פסק מרן רבינו הקדוש (הכ"מ) בספרו הליכות עולם (עמוד שיז).

Reciting the “Al Netilat Yadayim” After Drying One’s Hands

Question: Many people customarily wash their hands and then recite the “Al Netilat Yadayim” blessing as they are drying their hands. Is this custom halachically sound?

Answer: The Gemara (Pesachim 7b) teaches us a great rule which is that one must recite the blessing on a given Mitzvah before performing that Mitzvah, besides for the Mitzvah of the immersion of a convert. For instance, before eating Matzah, one recites the blessing of “Al Achilat Matzah” and before immersing new vessels into the Mikveh, one recites the blessing of “Al Tevilat Kelim.” The only exception to this rule is when a non-Jew converts to Judaism and cannot recite a blessing before he immerses in the Mikveh, for he cannot exclaim, “Asher Kideshanu Be’Mitzvotav Ve’Tzivanu” (“Who has sanctified us with his Mitzvot and commanded us) since no new sanctity rests upon him yet. Our Sages therefore enacted that the convert recite this blessing after he has immersed in the Mikveh and become a Jew.

Nevertheless, regarding all other Mitzvot without exception (besides for continuing Mitzvot), one must recite the blessing on the Mitzvah before performing the Mitzvah. If one recites a blessing after performing any given Mitzvah, this is considered a blessing in vain. In such a case, according to the Rambam, one transgresses the negative Torah commandment of “Do not utter the name of Hashem, your G-d, in vain.”

It would seem that one must likewise recite the “Al Netilat Yadayim” blessing before performing the Mitzvah of washing one’s hands.

There are, nonetheless, several different opinions about when to recite the “Al Netilat Yadayim” blessing. According to Rabbeinu Chananel, the Or Zarua, and other Rishonim, one should recite this blessing immediately prior to beginning the hand-washing in order to recite the blessing before performing the Mitzvah. We do not customarily follow this opinion, however.

On the other hand, other Rishonim (quoted by the Or Zarua, Chapter 79) are of the opinion that the “Al Netilat Yadayim” blessing need not be recited before the hand-washing, for there are times when one’s hands are unclean. Thus, our Sages never enacted that one must recite the blessing before washing one’s hands and one may recite the blessing even after washing one’s hands. The Halacha does not follow this opinion either.

The intermediate opinion is that of the Tosafot and many other Poskim who rule that one should recite this blessing after washing one’s hands, when one’s hands are clean, but before drying one’s hands. The reason for this is because drying one’s hands is also part of the Mitzvah, for one must dry his hands before eating. Thus, one will have recited the blessing when his hands are clean but while one is still in the middle of performing the Mitzvah.

The custom among the Jewish nation is in accordance with this last opinion, i.e. to recite the blessing after washing one’s hands but before drying them. According to Maran Ha’Shulchan Aruch (Chapter 158, Section 1), if one recites the blessing after one has dried his hands, this is a blessing in vain. Indeed, the Rambam and most Rishonim maintain that if one forgets to recite the blessing before drying one’s hands, one may not recite it after drying them, for doing so would entail reciting a blessing in vain.

Summary: One should recite the “Al Netilat Yadayim” blessing after washing one’s hands but before drying them. If one did not recite the blessing and has already dried his hands, one should not recite the blessing at all. Maran Rabbeinu Ovadia Yosef zt”l rules likewise in his Halichot Olam (Volume 1, page 317).

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Announcements

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from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

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Reminder THIS Motzae Shabbat 

we change the clocks

1 hour backwards

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Vayera

All references are to the verses and Rashi's commentary, unless otherwise stated.

1. Why did G-d appear to Avraham after the brit mila?
   18:1 – Avraham was sick, so G-d came to "visit" him.
2. Why was Avraham sitting at the entrance to his tent?
   18:1 – He was looking for guests.
3. What were the missions of the three angels?
   18:2 – To announce Yitzchak's birth, to heal Avraham and to destroy Sodom.
4. Why did Avraham enjoin the guests to wash the dust off their feet?
   18:4 – He thought they were among those who worship the dust, and he didnt want any object of idolatry in his home.
5. Why did Avraham ask specifically Yishmael, and not someone else, to prepare food for the guests?
   18:7 – To train him in the performance of mitzvot.
6. Why did the angels ask Avraham where Sarah was?
   18:9 – To call attention to Sarahs modesty, so as to endear her to her husband.
7. When G-d related Sarahs thoughts to Avraham, He did not relate them precisely. Why?
   18:13 – For the sake of peace.
8. What "cry" from Sodom came before G-d?
   18:21 – The cry of a girl who was executed for giving food to the poor.
9. How many angels went to Sodom?
   19:1 – Two; one to destroy the city and one to save Lot.
10. Why was Lot sitting at the gate of Sodom?
    19:1 – He was a judge.
11. Lot served the angels matza. Why?
    19:3 – It was Passover.
12. Why did Lot delay when he left Sodom?
    19:16 – He wanted to save his property.
13. Why were Lot and his family not permitted to look back at Sodom?
    19:17 – As they, too, deserved to be punished, it wasnt fitting for them to witness the destruction of Sodom.
14. Lots wife looked back and became a pillar of salt. Why was she punished in this particular way?
    19:26 – She was stingy, not wanting to give the guests salt.
15. In what merit did G-d save Lot?
    19:29 – Lot had protected Avraham by concealing from the Egyptians the fact that Sarah was his wife.
16. Why did Avraham relocate after the destruction of Sodom?
    20:1 – Because travel in the region ceased and Avraham could no longer find guests.
17. Why did Avimelech give gifts to Avraham?
    20:14 – So that Avraham would pray for him.
18. Why was Avraham told to listen to Sarah?
    21:12 – Because she was greater in prophecy.
19. Why did G-d listen to the prayer of Yishmael and not to that of Hagar?
    21:17 – Because the prayer of a sick person is more readily accepted than the prayer of others on his behalf.
20. Who accompanied Avraham and Yitzchak to the akeidah (binding)?
    22:3 – Yishmael and Eliezer.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 דין דם הנמצא בביצים

דם הנמצא בביצים, אסור באכילה, משום שאותו דם הוא תחילת ריקום האפרוח, ואותו האפרוח, דין עוף יש לו, שדמו אסור באכילה מן התורה, ולכן גם דם הנמצא בביצים אסור באכילה מן התורה, וזו דעת רבינו הרא"ש והתוספות. אולם לדעת רבינו הרמב"ם, דם הנמצא בביצים אינו אסור באכילה אלא מדרבנן, משום שאף על פי שדם זה אמנם הוא תחילת ריקום האפרוח, מכל מקום מכיון שלא נגמרה יצירתו של האפרוח, אין לו דין עוף כלל, ואין דמו אסור מן התורה אלא מדרבנן, גזירה משום דם עוף.

ויש אופן שכל הביצה נאסרת אם נמצא בה דם, ויש אופנים שאין הביצה כולה נאסרת, רק צריך להסיר את הדם ממנה, והיא מותרת. וכדלהלן:

אם נמצא (אפילו מעט) דם בחלמון הביצה, כל הביצה אסורה, אבל אם נמצא דם בחלבון הביצה (היינו החלק הלבן) זורק את הדם ושאר הביצה כולה מותרת, וזהו לדעת מרן השלחן ערוך, אולם הרמ"א כתב שבכל מקום שיש דם בביצה אוסרים את כל הביצה באכילה. ומנהג הספרדים להקל בזה כדעת מרן שקבלנו הוראותיו.

אף על פי שדם הנמצא בביצים אסור באכילה, מכל מקום אין חיוב מן הדין לבדוק כל ביצה קודם אכילתה, משום שסומכים על כך שברוב הביצים אין דם, ומעיקר הדין אפשר לסמוך על הרוב, ורק אם מטגנים ביצים במחבת או שוברים ביצים לצורך אפייה וכדומה נוהגים לבדוק את הביצים (בכוס זכוכית או כלי אחר) אם יש בהם דם, מפני שבנקל אנו יכולים לבדוק את הביצים להנצל מאיסור דם, כל שבלאו הכי פותחים את הביצה, ולכן נוהגים לבדוק אותן אם יש בהן דם. אבל כאשר באים לבשל ביצים קשות במים, או שרוצים לשים ביצים בחמין וכדומה, אף על פי שאחר הבישול אי אפשר לדעת אם היה בהן דם, או אדם הבא לגמוע ביצה כמו שהיא רכה בלא לבדקה כלל, רשאי לעשות כן, מפני שהולכים אחר הרוב, ורוב ביצים אין בהן דם.

אולם בספר כנסת הגדולה כתב, שיש בני אדם המחמירים שלא לאכול ביצים אלא אם נבדקו תחילה, ואף כשרוצים לבשל ביצה, הם נוהגים לפתוח את קליפת הביצה ולהוריק מתוכה את תוכנה לתוך כלי, ואחר כך מחזירין את הביצה לתוך קליפתה וסותמין את הנקב ומבשלים או צולין אותה. ומכל מקום להלכה נראה דאין מקום לחומרא זו, שהרי כתב המהרח"ו (רבינו חיים ויטאל) שראה לרבו האר"י הקדוש, שהיה גומע ביצה כשהיא צלויה, בלי שישגיח לבדוק אם יש בתוכה דם, והביא ראיות מן התלמוד בכמה מקומות, שאין לחוש לסברת המחמירים בזה. והביא כל זה מרן החיד"א בספרו ברכי יוסף, וסיים, ובהגלות נגלות אמרי קדוש רבינו האר"י ז"ל אין לחוש לחומרת בני אדם הנזכרים

The Laws of Blood Found in Eggs

Blood found in eggs is forbidden for consumption, for this blood indicates the beginning of the embryotic development of the chick and this chick has the halachic status of "fowl" whose blood is forbidden for consumption by Torah law; thus, the opinion of the Rosh and Tosafot is that blood found in eggs is likewise forbidden to be eaten by Torah law. Nevertheless, according to the Rambam, blood found in eggs is only forbidden to be eaten by virtue of a rabbinic prohibition, for although this blood indicates the beginning of the chick's embryotic development, since the chick's development is not yet complete, it does not retain the status of "fowl" and its blood is not forbidden by Torah law; rather, there is merely a rabbinic decree banning it due to its similarity to blood of an actual bird.

There are instances where the entire egg becomes forbidden for consumption as a result of this blood and there instances where the entire egg does not become forbidden and one must only remove the blood and the rest of the egg is permissible, as follows:

If one finds blood (even a drop) in the yolk of the egg, the entire egg is forbidden. However, if the blood is found in the egg-white, one may remove the blood and the rest of the egg is permissible for consumption. This applies according to Maran Ha'Shulchan Aruch. However, according to the Rama, if blood is found in any part of the egg, the entire egg is forbidden for consumption. The Sephardic custom is to rule leniently on this matter in accordance with the ruling of Maran.

Although blood found in eggs is forbidden for consumption, there is no obligation to check every egg before eating it since we rely on the fact that most eggs do not contain blood and according to the letter of the law, one may rely on the majority. Only if one is frying eggs in a pan or breaking open eggs for baking and the like, it is customary to check the eggs for blood (in a glass or any other clear vessel), for in this case, it is quite easy to check the eggs for blood since they are being opened anyway. However, when one wishes to hard boil eggs in water or place eggs in a Chulent and the like, although after cooking them it will be impossible to tell if there was blood in them or not, it is indeed permissible to do so without checking them, for most eggs do not contain blood and we follow the majority. The same applies to one who wishes to swallow a whole egg, uncooked, that one need not check it first.

Nevertheless, the Kenesset Ha'Gedolah writes that there are some who are stringent not to eat eggs unless they have been checked for blood first; even if they wish to hard-boil the egg, they make a small hole in the shell, pour out the contents of the egg into a cup, and after ascertaining that the egg is clean of blood, pour the contents back into the shell, close up the hole, and then proceed to hard-boil it. However, halachically speaking, there is truly no room for this stringency, for Rabbeinu Chaim Vital writes that he has seen his rabbi, the saintly Ariz"l, eating a roasted egg without first checking if there was blood inside. He proceeds to bring sources from various places in the Talmud that there is no need to be concerned about the more stringent opinion on this matter. Maran Ha'Chida quotes all of this in his Birkei Yosef and concludes, "Now that the holy teachings of our rabbi, the Ari z"l, have been revealed, there is no need to be concerned with the aforementioned stringency some individuals follow."

דין דם הנמצא בביצים (המשך(

בהלכה הקודמת

ביארנו שאסור לאכול דם הנמצא בביצים, ושיש אופן שדם הנמצא בביצים אוסר את כל הביצה, משום שדם הנמצא בביצה הוא תחילת ריקום האפרוח שדמו אסור.

ולאור מה שנתבאר שאיסור הדם הוא מפני שזהו תחילת ריקום האפרוח, עולה השאלה לגבי רוב הביצים הנמכרות כיום (כגון ביצי "תנובה" בארץ ישראל) על ידי המשווקים הגדולים, האם יש בהם בכלל איסור דם, משום שכידוע כמעט כל התרנגולות המטילות את הביצים הללו, סגורות בלולים מבלי אפשרות לצאת ולבא כלל, ואין שם שום תרנגול זכר, ועל כל פנים, רוב ככל הביצים הם על דרך זה, ולכן יש לשאול אם יש איסור בביצים אלו אם נמצא בהם דם שהרי בודאי דם זה אינו תחילת ריקום האפרוח.

והגאון רבי משה פיינשטיין זצ"ל נשאל בזה כבר בשנת התשי"ז (1957), וכתב שאף על פי שמן הדין יש להקל בביצים אלו על ידי זריקת הדם עצמו, וכל הביצה תהיה מותרת, אך מכיוון שיש לולים שמגדלים תרנגולים עם תרנגולות ביחד לצורך גידול אפרוחים (לאכילה), ולפעמים כשיש להם הרבה ביצים יותר מכפי שצריכים לצורך אפרוחים, מוכרים גם את הביצים שנולדים מזכרים עם הביצים שנולדו בלא זכרים, (וכן אנו יודעים שהיא המציאות בארץ ישראל בשנים האחרונות), ראוי להחמיר לזרוק את כל הביצה אם נמצא בה דם (בחלמון לדעת מרן. ובכל מקום לדעת הרמ"א כפי שנתבאר

בהלכה הקודמת

.) אך מכל מקום מן הדין יש להקל בזה כיון שרוב מוחלט של הביצים אינם מופרות מזכרים ולמיעוט רחוק כל כך אין לחוש מן הדין, אף בזמנינו. אולם בשו"ת מנחת יצחק כתב להחמיר בזה אף מן הדין.

ומרן הרב עובדיה יוסף זצ"ל האריך בתשובה בדין זה, והעלה להקל בביצים הנמכרות בזמנינו, שדי לזרוק את הדם הנמצא בהן, אבל כל הביצה מותרת, משום שרובא דרובא של הביצים, אינם ביצים של זכר, והדם שבתוכם אינו יכול להיות תחילת ריקום של אפרוח. ולפיכך אין להאריך בהלכות דם הנמצא בביצים, לפי שבדרך כלל בזמנינו קונים ביצים בחנויות מידי המשווקים, ודי בהוצאת הדם עצמו וכל הביצה מותרת

The Laws of Blood Found in Eggs-Continued

In the previous Halacha we have discussed that it is forbidden to consume the blood sometimes found in eggs and that there are instances where the blood found in the egg can prohibit consumption of the entire egg since blood is an indication of the beginning of the chick’s embryotic development and the chick’s blood is indeed forbidden.

Based on what we have explained that the blood is forbidden because it indicates the beginning of the chick’s embryotic development, a question arises regarding most eggs sold today by large companies whether or not the blood found in them is forbidden for consumption, for as we know, almost all of the hens which lay these eggs are enclosed in a coop without the ability to move in and out and with no male chickens present at all. Indeed, at least most eggs are laid in this way. The question therefore is: Is blood found in such eggs likewise forbidden although it can certainly not indicate the beginning of a chick’s embryotic development?

This question has already been posed to Hagaon Harav Moshe Feinstein zt”l in the year 5717 (1957) to which he replied that according to the letter of the law, one may act leniently and merely remove the blood spot and the rest of the egg will be permissible for consumption. However, since there are farms which raise both male and female chickens for production of chicks (for eating) and there are times when they will have a surplus of eggs, more than are necessary for production of chicks, and these eggs laid from the fertilization of males will be sold along with eggs laid without males, it is correct to be stringent and dispose of the entire egg if blood is found inside (only if the blood is found in the yolk according to Maran Ha’Shulchan Aruch or anywhere in the egg according to the Rama, as we have explained in the previous Halacha). Nevertheless, as we have written, according to the letter of the law there is room for leniency in this matter since a vast majority of the eggs sold on the market today are without male contact and there is no halachic need to be concerned about such a small minority, even nowadays. On the other hand, the Minchat Yitzchak requires one to act stringently according to the law.

Maran Harav Ovadia Yosef zt’l deals with this matter lengthily in one of his responses and concludes that one may act leniently regarding the eggs sold nowadays and one may merely dispose of the blood found in the egg; however, the rest of the egg is permissible for consumption, for the vast majority of eggs nowadays are not from male contact and the blood found in them is certainly not the beginning of a chick’s embryotic development. It is thus unnecessary to discuss the laws of blood found in eggs lengthily, since nowadays, people usually purchase eggs marketed by large companies from the supermarket or grocery store and it is sufficient to remove the blood and the rest of the egg is permissible.

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