1. religion and spirituality
2. judaism

‫ידיעות כלליות‬

‫לע"נ חיה שרה בת ר' גרשון ע"ה‬
In memory of
Mrs. Chaya Sarah Marcus ‫ע"ה‬
A woman who was ‫ מוסר נפש‬to raise her children ‫בדרך התורה‬
and was ‫ מאריך ימים‬to see her great great grandchildren.
By Rabbi Manoach Gelbfish
Copies may be made
for classroom use.
Please direct any
questions, comments,
volume sales requests or
dedication requests to
Rabbi Manoach Gelbfish
11th Grade Rebbi at Mesivta Ateres Yaakov
1123 Bay 25th Street
Far Rockaway NY 11691-1751
917-306-0320 or Gelbfish@hotmail.com
‫בס“ד‬
Contents and Miles Sheet
Miles
Page
03
1-4
03
5
03
Topic
Months of The Year 1 — ‘‫שנָה א‬
ָ ַ‫שי ה‬
ֵׁ ‫חָ ְד‬
Parent Signature
Teacher Signature
PARENT
TEACHER
‫וְ ֵׁתן טַ ל ו ָּמטָ ר‬
PARENT
TEACHER
6
‫ַא ְרבַ ע חֶ לְ ֵׁקי שלְ חָ ן עָ רוּך‬
PARENT
TEACHER
03
7
‫ירת הַ לֵׁ ל‬
ַ ‫ַא ִמ‬
PARENT
TEACHER
03
8
‫שבע מצוות בני נח‬
PARENT
TEACHER
03
9-13
‫המ ְשנָה‬
ִ ‫ סֵׁ ֶדר‬- ‫ְמסוֹ ֶרת הַ ּתוֹ ָרה‬
PARENT
TEACHER
45
11
‫שה ס ְד ֵרי ִמ ְשנֶה) ש"ס‬
ָ ‫(ש‬
PARENT
TEACHER
03
11
‫ַא ְר ּ ַבע ּ ַפ ְר ִשיוֹ ת‬
PARENT
TEACHER
55
10-15
‫שר ָי ַ ּצר‬
ֶ ‫ִּב ְר ּ ַכת ַא‬
PARENT
TEACHER
03
16-17
The Five Payments — ‫שה ְדבָ ִרים‬
ָ ‫חַ ִמ‬
PARENT
TEACHER
45
18-19
‫ִּב ְר ּ ַכת בוֹ ֵׁרא נְ פָ שוֹ ת‬
PARENT
TEACHER
03
13
‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
53
11
The Berachos — Part 2 — ‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
03
10
The Obligation — Part 3 — ‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
03
10
Halachos— Part 4 — ‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
53
14
Added Tefillos — Part 5 — ‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
13
16
Related Tefillos — Part 6 — ‫ִב ְרכַ ת הַ ָמזוֹ ן‬
PARENT
TEACHER
43
17-18
Months of The Year 2 — ‘‫שנָה ב‬
ָ ַ‫שי ה‬
ֵׁ ‫חָ ְד‬
PARENT
TEACHER
43
19-03
Part 1 — ‘‫ַא ִמ ַירת הַ לֵ ל א‬
PARENT
TEACHER
43
01-01
Part 2 — ‘‫ַא ִמ ַירת הַ לֵ ל ב‬
PARENT
TEACHER
43
00-04
The Berachos of Lightning and Thunder — ‫ִב ְר ַכת ַב ַרק וְ ְרעֵ ם‬
PARENT
TEACHER
43
05-06
‘‫זמַ נֵי הַ שנָה א‬
PARENT
TEACHER
45
07-09
‘‫זמַ נֵי הַ שנָה ב‬
PARENT
TEACHER
03
43
‫שבַ ע ִמ ְצווֹ ת ְד ַר ָבנָן‬
ֶ
PARENT
TEACHER
03
41
)‘‫שלֹש (על המחי‬
ָ ‫ִב ָרכָ ה ַאחַ ת מֵ עֵ ין‬
PARENT
TEACHER
03
41
Halachos 1 - ‫שלֹש‬
ָ ‫ִב ָרכָ ה ַאחַ ת מֵ עֵ ין‬
PARENT
TEACHER
03
30
Halachos 2 - ‫שלֹש‬
ָ ‫ִב ָרכָ ה ַאחַ ת מֵ עֵ ין‬
PARENT
TEACHER
03
33
‫שלֹש בעל פה‬
ָ ‫ִב ָרכָ ה ַאחַ ת מֵ עֵ ין‬
PARENT
TEACHER
03
33
‘‫ַא ְר ַבע ַפ ְר ִשיוֹ ת א‬
PARENT
TEACHER
03
30-34
‘‫ַא ְר ַבע ַפ ְר ִשיוֹ ת ב‬
PARENT
TEACHER
03
34-34
‘‫ַא ְר ַבע ַפ ְר ִשיוֹ ת ג‬
PARENT
TEACHER
03
33
‘‫ַא ְר ַבע ַפ ְר ִשיוֹ ת ד‬
PARENT
TEACHER
33
35
‫ִב ְר ַכת הָ ִאילָ נוֹ ת‬
PARENT
TEACHER
33
35
‫וְ ֵתן ְב ָרכָ ה‬
PARENT
TEACHER
03
30-33
‘‫סוגֵי הַ ִחיוב ו ִמנְ יָן הַ ִמ ְצווֹ ת א‬
PARENT
TEACHER
‫בס“ד‬
Contents and Miles Sheet
Miles
Page
Topic
63
55-56
‘‫סוגֵי הַ ִחיוב ו ִמנְ יָן הַ ִמ ְצווֹ ת ב‬
PARENT
TEACHER
63
57-58
‫ָשם‬
ֶ ּ ‫מַ ּ ִשיב הָ רוּחַ וּמוֹ ִריד הַ ּג‬
PARENT
TEACHER
63
59-61
Time Periods Of The Day — Part 1 — ‫ְמנֵׁי הַ יוֹ ם‬
ַ ‫ז‬
PARENT
TEACHER
43
61
Time Periods Of The Day — Part 2 — ‫ְמנֵׁי הַ יוֹ ם‬
ַ ‫ז‬
PARENT
TEACHER
63
60-65
Time Periods Of The Day — Part 3 — ‫ְמנֵׁי הַ יוֹ ם‬
ַ ‫ז‬
PARENT
TEACHER
53
66
‫הלְ כוֹ ת זְמַ נֵי הַ יוֹ ם‬
PARENT
TEACHER
05
67
The Fundamentals Of Cooking On Shabbos — ‫יְ סוֹ ֵׁדי ִּבישוּל‬
PARENT
TEACHER
63
67-68
Cooking On Shabbos — Part 1 — ‫ִּבישוּל‬
PARENT
TEACHER
63
69-73
Levels of cooking ability — Part 2 — ‫ִּבישוּל — ְמקוֹ ר הַ חוֹ ם‬
PARENT
TEACHER
45
71
Exceptions To The Rule — Part 3 — ‫ִּבישוּל — יוֹ ְצאים ִמן הַ ְּכלַ ל‬
PARENT
TEACHER
133
71-75
Part 4 — ‫ִּבישוּל — ִּבישוּל ַאחַ ר ִּבישוּל‬
PARENT
TEACHER
13
76
Part 5 — ‫ִּבישוּל — חזרה‬
PARENT
TEACHER
63
77-78
‫חָ מֵ ש ְמגִ ילוֹ ת‬
PARENT
TEACHER
53
79
The Four Directions — ‫ַא ְר ּ ַבע רוּחוֹ ת‬
PARENT
TEACHER
83
83-81
‫עֵ רוב ַת ְב ִשילִ ין‬
PARENT
TEACHER
45
80
‫ִסימָ נֵי ַכ ְשרות‬
PARENT
TEACHER
53
84
The Four Watchmen — ‫ַא ְר ַבע שוֹ ְמ ִרים‬
PARENT
TEACHER
75
85
‫ִב ְר ַכת ְת ִפלַ ת הַ ֶד ֶרך‬
PARENT
TEACHER
63
86
Measurements — ‫ִמדוֹ ת‬
PARENT
TEACHER
15
87
Retaining Food on a Fire on Shabbos — Part 1 — ‫ְש ִהייָה‬
PARENT
TEACHER
55
87-88
Permitted Ways to Retain Food on a Fire — Part 2 — ‫תיקונֵי ְש ִהייָה‬
PARENT
TEACHER
15
88
Exceptions — Part 3 — ‫ְש ִהייָה‬
PARENT
TEACHER
75
88-93
Foods to Which the Prohibition Applies — Part 4 — ‫ְש ִהייָה‬
PARENT
TEACHER
113
91-96
Returning Food to a Fire on Shabbos — ‫חַ ז ָָרה‬
PARENT
TEACHER
63
97
‘‫ֲשרוֹ ת א‬
ְ ‫ ְתרומוֹ ת ומַ ע‬:‫ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל‬
PARENT
TEACHER
65
98-99
‘‫ֲשרוֹ ת א‬
ְ ‫ ְתרומוֹ ת ומַ ע‬:‫ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל‬
PARENT
TEACHER
33
44
‫ שביעית‬,‫ שמיטה‬,‫ רבעי‬,‫ ערלה‬:‫ִהלְ כוֹ ת ֵפרוֹ ת ֶא ֶרץ יִ ְש ָר ֵאל‬
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
PARENT
TEACHER
Parent Signature
Teacher Signature
‫ידיעות כלליות‬
1
‫ – ָח ְד ֵׁשי ַה ָשנָה‬Months of The Year
"‫שּוטה‬
ָ ‫"שנָה ְפ‬
ָ – "Simple year" – There are 12 months in the Jewish non-leap year.
ֶּ ‫"שנָה ְמ‬
ָ – "Leap year" (a.k.a. in Yiddish "‫יבער יָאר‬
ֶּ ‫)"א‬
ִ – there are 13 months in the Jewish
"‫עּוב ֶּרת‬
leap year.
The following are the 12 months of a "‫שּוטה‬
ָ ‫"שנָה ְּפ‬
ָ – "Simple year" (starting from ‫ִיסן‬
ָ ‫) נ‬:
‫ַאדר‬
ָ ,‫ ְש ַבט‬,‫ ֵׁט ֵׁבת‬,‫ ִכ ְס ֵׁלו‬,‫ ֶּח ְשוָן‬,‫ ִת ְש ֵׁרי‬,‫ ֶּאלּול‬,‫ ָאב‬,‫ ַתמּוז‬,‫ ִסיוָן‬,‫ ִאייָר‬,‫יסן‬
ָ ִ‫נ‬
In a "‫עּוב ֶרת‬
ֶ ‫"שנָה ְּמ‬
ָ – "Leap year", an additional month of ‫ַאדר‬
ָ is added.
st
nd
The 1 ‫ַאדר‬
ָ is called ‫ַאדר ִראשֹון‬
ָ or '‫ַאדר א‬
ָ and the 2 ‫ַאדר‬
ָ is called ‫ַאדר ֵׁשנִ י‬
ָ or '‫ַאדר ב‬
ָ .
The Jewish calendar year begins with ‫רֹאש ַה ָשנָה‬, which is the 1st and 2nd day of ‫ ִת ְּש ֵרי‬.
Nevertheless, when naming or counting the months, the Torah tells us to refer to ‫יסן‬
ָ ִ‫ נ‬as
st
nd
rd
the "1 month", ‫ ִאייָר‬as the "2 month", ‫ ִסיוָן‬as the "3 month", and so on. When the
months are mentioned in Tanach, they are also referred to as the 1 st, 2nd, 3rd, etc., starting
from ‫יסן‬
ָ ִ‫נ‬.
The Torah chose ‫יסן‬
ָ ִ‫ נ‬to be referred to as the "1st month", to commemorate the
great exodus of ‫יְּ ִציַאת ִמ ְּצ ַריִ ם‬, which was the beginning and the birth of ‫ ְּכ ַלל יִ ְּש ָר ֵאל‬as
Hashem's nation.
The formal names of ‫יסן‬
ָ ִ‫נ‬, ‫אייָר‬,
ִ ‫סיוָן‬,
ִ etc., were not used until after the Jews were
exiled to Babylon (‫)ב ֶבל‬
ָ after the destruction of the first ‫בית ַה ִמ ְּק ָדש‬.
ֵ These Babylonian
names were later adopted to commemorate ‫'כ ַלל יִ ְּש ָר ֵאל‬s
ְּ exodus from Babylon and return
to ‫א ֶרץ יִ ְּש ָר ֵאל‬.
ֶ
Each month of the year contains a holiday or special occasion (with the exception of ‫)ח ְּשוָן‬.
ֶ
‫יסן‬
ָ ִ‫ נ‬contains:
‫פ ַסח‬,
ֶ which is on the 15th of the month of ‫יסן‬
ָ ִ‫ נ‬and lasts for 7 days in ‫ ֶא ֶרץ יִ ְּש ָר ֵאל‬and for 8
days in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
The counting of the ‫עֹומר‬
ֶ starts on the 2nd day of ‫פ ַסח‬,
ֶ which is on the 16th of ‫יסן‬
ָ ִ‫נ‬.
‫ ִאייָר‬contains:
‫פ ַסח ֵשנִ י‬,
ֶ which is on the 14th of ‫אייָר‬,
ִ and is the make-up day for the ‫ק ְּר ָבן ֶפ ַסח‬.
ָ
‫עֹומר‬
ֶ ‫ ַל"ג ְּב‬, which is on the 18th of ‫אייָר‬.
ִ
‫ ִסיוָן‬contains:
‫שבּועֹות‬,
ָ which is on the 6th of ‫ ִסיוָן‬in ‫א ֶרץ יִ ְּש ָר ֵאל‬,
ֶ and on the 6th and 7th in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
11-May-08 Months of the year 06 basic.doc
‫ידיעות כלליות‬
2
‫ ַתמּוז‬contains
The fast of ‫ש ְּב ָעה ָע ָשר ְּב ַתמּוז‬,
ִ which is on the 17th of ‫תמּוז‬.
ַ
‫ ָאב‬contains
The fast of ‫ת ְּש ָעה ְּבָאב‬,
ִ which is on the 9th of Av.
The month of ‫ ָאב‬also contains the holiday of ‫ט"ּו ְּבָאב‬, which is on the 15th of ‫ָאב‬.
The month of ‫ ָאב‬is sometimes referred to as ‫ַחם ָאב‬
ֶ ‫" – ְּמנ‬comfort Av" as a prayer
for us to be comforted in the month of Av from all its unhappy tidings.
‫ ֶּאלּול‬is a month of preparation for the ‫נֹור ִאים‬
ָ ‫ָמים‬
ִ ‫ י‬of ‫ רֹאש ַה ָשנָה‬and ‫ יֹום ִכפּור‬and are also days
of ‫ ַר ֲח ִמים‬that are opportune for ‫שּובה‬
ָ ‫ת‬.
ְּ
‫ ִת ְש ֵׁרי‬contains:
‫רֹאש ַה ָשנָה‬, which is on the 1st and 2nd of ‫ת ְּש ֵרי‬,
ִ both in ‫ ֶא ֶרץ יִ ְּש ָר ֵאל‬and in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
‫יֹום ִכפּור‬, which is on the 10th of ‫ת ְּש ֵרי‬,
ִ both in ‫ ֶא ֶרץ יִ ְּש ָר ֵאל‬and in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
‫סכֹות‬,
ֺ which is on the 15th of ‫ת ְּש ֵרי‬,
ִ and lasts for 8 days in ‫ֶא ֶרץ יִ ְּש ָר ֵאל‬
and for 9 days in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
‫הֹוש ֲענָא ַר ָבה‬,
ַ
which is on the 21st of ‫ ִת ְּש ֵרי‬.
‫ֲצ ֶרת‬
ֶ ‫ ְּש ִמינִ י ע‬and ‫תֹורה‬
ָ ‫ש ְּמ ַחת‬,
ִ which are on the 22nd of ‫ ִת ְּש ֵרי‬in ‫ֶא ֶרץ יִ ְּש ָר ֵאל‬
and on the 22nd and 23rd in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
‫ ֶּח ְשוָן‬does not contain any holiday.
This is the reason it is commonly referred to as "‫רח ְּשוָן‬
ֶ ‫"מ‬
ַ – "Bitter Cheshvan".
‫ ִכ ְס ֵׁלו‬contains:
‫נּוכה‬
ָ ‫ח‬,
ַ which is on the 25th of ‫ ִכ ְּס ֵלו‬and lasts for 8 days both in ‫א ֶרץ יִ ְּש ָר ֵאל‬,
ֶ and in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
‫ ֵׁט ֵׁבת‬contains:
The last days of ‫נּוכה‬
ָ ‫ח‬.
ַ
The fast of ‫ֲש ָרה ְּב ֵט ֵבת‬
ָ ‫ ע‬, which is on the 10th of ‫ט ֵבת‬.
ֵ
‫ ְש ַבט‬contains
‫ט"ּו ִב ְּש ַבט‬, which is on the 15th of ‫ש ַבט‬.
ְּ
‫ַאדר‬
ָ contains:
‫פּורים‬
ִ , which is on the 14th of ‫ַאדר‬
ָ both in ‫ ֶא ֶרץ יִ ְּש ָר ֵאל‬and in ‫ָארץ‬
ֶ ‫חּוץ ָל‬.
Cities that had walls in the times of ‫הֹוש ַע ִבן נּון‬
ֺ ְּ‫י‬, celebrate ‫פּורים‬
ִ ‫שּושן‬
ַ on the 15th of
‫ַאדר‬
ָ instead of ‫פּורים‬
ִ on the 14th (e.g., Yerushalaim).
During a leap year, ‫פּורים‬
ִ and ‫פּורים‬
ִ ‫שּושן‬
ַ are in the 2nd ‫ַאדר‬
ָ (‫ַאדר ֵשנִ י‬
ָ ),
th
th
st
and ‫פּורים ָק ָטן‬
ִ is on the 14 and 15 of the 1 ‫ַאדר‬
ָ (‫ַאדר ִראשֹון‬
ָ .).
11-May-08 Months of the year 06 basic.doc
‫ידיעות כלליות‬
3
‫ַׁש ְּבתֹות ַׁה ָׁשנָׁה‬
There are seven Shabbasos that are unique and are given the distinction
of having their own name. They are:
‫שּובה‬
ָׁ ‫שּובה\ ְּת‬
ָׁ ‫ַׁש ָׁבת‬
‫ַׁש ָׁבת ַׁחזֹון‬
‫ירה‬
ָׁ ‫ַׁש ָׁבת ִׁש‬
‫ַׁחמּו‬
ֲ ‫ַׁש ָׁבת נ‬
‫ַׁש ָׁבת ַׁהגָׁדֹול‬
‫ֲכים‬
ִׁ ‫ַׁש ָׁבת ְּמ ָׁבר‬
‫ַׁש ָׁבת ַׁחזַׁק‬
‫שּובה‬
ָׁ ‫( ַׁש ָׁבת‬Shabbos of return) or
‫שּובה‬
ָׁ ‫( ַׁש ָׁבת ְּת‬Shabbos of repentance) is the ‫ ַׁש ָׁבת‬that is between ‫ רֹׁאש ַׁה ָׁשנָׁה‬and ‫יֹום ִּכּפּור‬.
It is called ‫שּובה‬
ָׁ ‫ ַׁש ָׁבת‬because the Haftorah of “‫שּובה יִּ ְׂש ָׁר ֵאל‬
ָׁ ” is read.
It is called ‫שּובה‬
ָׁ ‫ ַׁש ָׁבת ְׂת‬because it is the Shabbos of ‫שּובה‬
ָׁ ‫ ַׁע ֶׁש ֶׁרת יְׂ ֵמי ְּת‬.
It is customary for the Rav to give a “‫שּובה‬
ָׁ ‫ ַׁש ָׁבת‬Derashah” in which he
encourages the congregation to do ‫שּובה‬
ָׁ ‫ת‬,
ְׂ and/or teaches the Halachos of the
upcoming ‫טֹובים‬
ִּ ‫ָׁמים‬
ִּ ‫י‬.
It is customary to give the Haftorah of “‫”שּובה יִּ ְׂש ָׁר ֵאל‬
ָׁ
to a prominent person of
the community.
‫ירה‬
ָׁ ‫ ַׁש ָׁבת ִׁש‬is the ‫ ַׁש ָׁבת‬that ‫ ַּׁפ ְׂר ַׁשת ְׂב ַׁש ַׁלח‬is read.
It is called ‫ירה‬
ָׁ ‫ ַׁש ָׁבת ִּש‬because the ‫ירה‬
ָׁ ‫( ִׁש‬song) of ‫ָׁשיר‬
ִּ ‫( ָאז י‬that ‫ ְׂכ ַׁלל יִּ ְׂש ָׁר ֵאל‬sang after
‫יעת יַׁם סּוף‬
ַׁ ‫)ק ִּר‬
ְׂ is read in the Torah.
Many also have a Minhag to put out food for the birds on Erev ‫ירה‬
ָׁ ‫ש ָׁבת ִּש‬.
ַׁ This is
done as a reward for the birds that ate the ‫ ָׁמן‬that ‫ירם‬
ָׁ ‫ַאב‬
ִּ ְׂ‫ ָׁד ָׁתן ו‬had put out (to discredit
‫ מ ֶֹׁׁשה ַׁר ֵבינּו‬who had said that there won’t be any ‫ ָׁמן‬on Shabbos). It is done on Shabbos
‫ ַּׁפ ְׂר ַׁשת ְׂב ַׁש ַׁלח‬because the story of the ‫ ָׁמן‬is also read in ‫ּפ ְׂר ַׁשת ְׂב ַׁש ַׁלח‬.
ַׁ
‫ ַׁש ָׁבת ַׁהגָׁדֹול‬is the ‫ ַׁש ָׁבת‬that precedes Pesach (or the ‫ ַׁש ָׁבת‬before that if Erev Pesach is on ‫)ש ָׁבת‬.
ַׁ
It is called the “Great” Shabbos because of the great miracle that happened just prior to
‫יְׂ ִּציַאת ִּמ ְׂצ ַׁריִּ ם‬. The miracle was that ‫ ְׂכ ַׁלל יִּ ְׂש ָׁר ֵאל‬were not harmed when they unabashedly
took the Egyptian idol and set it aside to be slaughtered as ‫ק ְׂר ָׁבן ֶּׁפ ַׁסח‬.
ָׁ
th
This happened on the 10 of ‫יסן‬
ָׁ ִּ‫נ‬, which was Shabbos.
The reason the miracle is commemorated on the day of the week (‫)ש ָׁבת‬
ַׁ and not
th
on the day of the month (‫יסן‬
ָׁ ִּ‫ )י' נ‬is because ‫ ִּמ ְׂריָׁם ַׁהנְׂ ִּביָאה‬died on the 10 of ‫יסן‬
ָׁ ִּ‫ נ‬and it
was not appropriate to make it into a holiday.
ִּ ‫”ּפ‬
ִּ (liturgical poems) about ‫ ַׁש ָׁבת ַׁהגָׁדֹול‬and ‫ יְׂ ִּציַאת ִּמ ְׂצ ַׁריִּ ם‬are added in the
“‫יּוטים‬
‫ָׁרת ַׁה ַׁש"ץ‬
ַׁ ‫ ַׁחז‬of the ‫ש ֲח ִּרית ְׂשמֹׁנֶׁה ֶׁע ְׂש ֵרה‬.
ַׁ
7-May-08 Shabbosos Hashanah.doc
‫ידיעות כלליות‬
4
Included in these ‫יּוטים‬
ִּ ‫ ִּּפ‬is a synopsis of ‫ה ְׂלכֹות ֶּׁפ ַׁסח‬.
ִּ
Many Shuls have the Minhag to read part of the ‫ָׁדה‬
ָׁ ‫ ַׁהג‬after ‫ ִּמנְׂ ָׁחה‬on ‫ש ָׁבת ַׁהגָׁדֹול‬.
ַׁ
This is because the happenings of ‫ ַׁש ָׁבת ַׁהגָׁדֹול‬were the beginning of the actual exodus
of ‫מ ְׂצ ַׁרים‬.
ִּ
On ‫ ַׁש ָׁבת ַׁהגָׁדֹול‬the Rav gives a “‫ ַׁש ָׁבת ַׁהגָׁדֹול‬Derashah” in which he discusses
thoughts of Pesach, and/or teaches the Halachos of Yom Tov.
‫ ַׁש ָׁבת ַׁחזֹון‬is the ‫ ַׁש ָׁבת‬before ‫ִּת ְׂש ָׁעה ְׂבָאב‬
It is called ‫ ַׁש ָׁבת ַׁחזֹון‬because the Haftorah of “ ‫ ” ַׁחזֹון יְׂ ַׁש ְׂעיָׁהּו‬is read.
This is the last of the three Haftoros of affliction. These Haftoros relate the
prophesies of the destruction of the ‫ ֵבית ַׁה ִּמ ְׂק ָׁדש‬and are read during the “3 weeks” (of
mourning) as an introduction to ‫ת ְׂש ָׁעה ְׂבָאב‬.
ִּ
‫ַׁחמּו‬
ֲ ‫ ַׁש ָׁבת נ‬is the ‫ ַׁש ָׁבת‬after ‫ִּת ְׂש ָׁעה ְׂבָאב‬
It is called ‫ַׁחמּו‬
ֲ ‫ ַׁש ָׁבת נ‬because the Haftorah of “‫ַׁחמו ַׁע ִּמּי‬
ֲ ‫ַׁחמּו נ‬
ֲ ‫ ”נ‬is read.
This is the first of the seven Haftoros of consolation. These Haftoros relate the
prophesies of comfort and consolation after the destruction of the ‫בית ַׁה ִּמ ְׂק ָׁדש‬,
ֵ and are
read between ‫ ִּת ְׂש ָׁעה ְׂבָאב‬and ‫רֹׁאש ַׁה ָׁשנָׁה‬.
‫ ַׁש ָׁבת ַׁחזַׁק‬is the ‫ ַׁש ָׁבת‬that the last Parsha of one of the five ‫חּומ ִּשים‬
ָׁ is read.
When finishing a ‫חּומש‬
ָׁ we say “‫”חזַׁק ֲחזַׁק וְׂ נִּ ְׂת ַׁחזֵק‬
ֲ “Be strong, be strong, and may we be
strengthened”, so that we can use our feelings of success as an inspiration to undertake
anew and continue to succeed.
‫ֲכים‬
ִׁ ‫ ַׁש ָׁבת ְּמ ָׁבר‬is the ‫ ַׁש ָׁבת‬preceding ‫חֹודש‬
ֶׁ ‫( רֹׁאש‬with the exception of ‫חֹודש ִּת ְׂש ֵרי‬
ֶׁ ‫)רֹׁאש‬.
On these ‫ ַׁש ָׁבתֹות‬a special Tefillah of blessing (hence ‫ֲכים‬
ִׁ ‫ ) ַׁש ָׁבת ְּמ ָׁבר‬is said for the
upcoming month.
The day or days of the upcoming ‫חֹודש‬
ֶׁ ‫ רֹׁאש‬are also announced.
The “Molad” (the earliest the new moon can be seen is ‫רּוש ַׁליִּ ם‬
ָׁ ְׂ‫ )י‬is announced by
quoting the day, hour and the amount of “‫”ח ָׁל ִּקים‬
ַׁ (each ‫ ֵח ֶׁלק‬is 1/1080th of an hour
or a total of 3½ seconds).
One importance of knowing the “Molad” is to be able to know the earliest
and the latest of the month that ‫ ִּקדּוש ְׂל ָׁבנָׁה‬may be said (up to 15 days after the
“Molad”).
7-May-08 Shabbosos Hashanah.doc
‫‪5‬‬
‫ידיעות כלליות‬
‫ּומ ָטר‬
‫ְתן ַטל ָ‬
‫וֵ‬
‫ומ ָטר ִל ְב ָר ָכה ‪During the winter months we ask for rain by saying‬‬
‫‪.‬ב ֵר ְך ָע ֵלינו ‪ְ of‬ב ָר ָכה ‪ in the‬וְ ֵתן ַטל ָ‬
‫ָ‬
‫‪,‬א ֶרץ יִ ְש ָר ֵאל ‪In‬‬
‫ומ ָטר ִל ְב ָר ָכה ‪ֶ where the rain is needed early in the season,‬‬
‫‪ is said from the‬וְ ֵתן ַטל ָ‬
‫‪th‬‬
‫רח ְשוָן ‪night of the 7 of‬‬
‫ַמ ֶ‬
‫ָארץ ‪In‬‬
‫ומ ָטר ִל ְב ָר ָכה ‪ֶ ),‬א ֶרץ יִ ְש ָר ֵאל ‪ (outside of‬חוץ ָל ֶ‬
‫קופת ִת ְש ֵרי ‪ is said from the 60th day after‬וְ ֵתן ַטל ָ‬
‫ְת ַ‬
‫‪th‬‬
‫מואל ‪(6 day after autumnal equinox according to‬‬
‫‪),‬ש ֵ‬
‫‪ְ which is at the Maariv of December‬‬
‫‪th‬‬
‫‪th‬‬
‫‪4 (or the Maariv of December 5 if it precedes a leap year).‬‬
‫ומ ָטר ִל ְב ָר ָכה‬
‫ָארץ ‪ֶ and in‬א ֶרץ יִ ְש ָר ֵאל ‪ֶ both in‬פ ַסח ‪ is said until the Mincha before‬וְ ֵתן ַטל ָ‬
‫‪.‬חוץ ָל ֶ‬
‫ומ ָטר ִל ְב ָר ָכה ‪If one forgot to say‬‬
‫‪…………..‬וְ ֵתן ַטל ָ‬
‫ַאתה ד'‪ְ .‬מ ָב ֵר ְך ַה ָשנִ ים ‪But remembered before saying "Hashem" of‬‬
‫רוך ָ‬
‫‪ָ (e.g. 2 or 3) – he‬ב ְ‬
‫‪should go back and say it in its proper place (1).‬‬
‫ַאתה ד'‪ְ .‬מ ָב ֵר ְך ַה ָשנִ ים ‪But remembered after saying "Hashem" of‬‬
‫רוך ָ‬
‫‪ָ (e.g. 4 or 5) [but before‬ב ְ‬
‫שֹומ ַע ְת ִפ ָלה ‪saying "Hashem" of‬‬
‫ַאתה ד'‪ֵ .‬‬
‫רוך ָ‬
‫ומ ָטר ‪ָ (7)] – he should continue, and say‬ב ְ‬
‫‪ in‬וְ ֵתן ַטל ָ‬
‫קֹולנו ‪ְ of‬ב ָר ָכה ‪the‬‬
‫שֹומ ַע ְת ִפ ַלת ‪ְ just before‬ש ַמע ֵ‬
‫ַאתה ֵ‬
‫‪ִ (6).‬כי ָ‬
‫שֹומ ַע ְת ִפ ָלה ‪But remembered after saying "Hashem" of‬‬
‫ַאתה ד'‪ֵ .‬‬
‫רוך ָ‬
‫‪ָ (e.g. 8 or 9) [but before‬ב ְ‬
‫צורי ְו ֲ‬
‫ֶיך ד' ִ‬
‫‪ (10)] he must go back to‬יִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון ִל ִבי ְל ָפנ ָ‬
‫גֹוא ִלי ‪finishing the Pasuk of‬‬
‫‪ָ (0) and continue from there.‬ב ֵר ְך ָע ֵלינו ‪the Beracha of‬‬
‫גֹוא ִלי ‪But remembered after saying the Pasuk of‬‬
‫צורי וְ ֲ‬
‫ֶיך‪ .‬ד' ִ‬
‫יִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון ִל ִבי ְל ָפנ ָ‬
‫‪ְ from the beginning.‬שמֹנֶה ֶע ְש ֵרה ‪(e.g. 11), he must repeat‬‬
‫…(‪ָ )0‬ב ֵר ְך ָע ֵלינו ד' ֱאל ֵֹקינו ֶאת ַה ָשנָה ַהזֹאת‬
‫טֹובה ( ‪ )1‬וְ ֵתן ( בקיץ ‪ְ -‬ב ָר ָכה)‬
‫בוָאתה ְל ָ‬
‫ָ‬
‫וְ ֶאת ָכל ִמינֵי ְת‬
‫ּומ ָטר ִל ְב ָר ָכה ) ַעל ְפנֵי ָה ֲא ָד ָמה וְ ַש ְב ֵענו‬
‫(בחורף ‪ַ -‬טל ָ‬
‫ָתנו ַכ ָשנִ ים ַהחֹובֹות‪.‬‬
‫‪ְ )2‬שנ ֵ‬
‫וב ֵר ְך (‬
‫חובה‪ָ .‬‬
‫ִמ ָ‬
‫ַאתה (‪ )3‬ד'‪ְ .‬מ ָב ֵר ְך (‪ַ )4‬ה ָשנִ ים‪:‬‬
‫רוך ָ‬
‫ָב ְ‬
‫(‪)5‬‬
‫ֺטֹותינו‪.‬‬
‫רותנו‪ .‬וְ ָשא נֵס ְל ַק ֵבץ ָגל ֵ‬
‫שֹופר גָדֹול ְל ֵח ֵ‬
‫ְת ַקע ְב ָ‬
‫ַאתה ד'‪ְ .‬מ ַק ֵבץ נִ ְד ֵחי ַעםֹו‬
‫רוך ָ‬
‫ָארץ‪ָ .‬ב ְ‬
‫ַאר ַבע ַכנְפֹות ָה ֶ‬
‫ַחד ֵמ ְ‬
‫וְ ַק ְב ֵצנו י ַ‬
‫יִ ְש ָר ֵאל‪………………………………… :‬‬
‫קֹולנו‪ .‬ד' ֱאל ֵֹקינו חוס וְ ַר ֵחם ָע ֵלינו‪ .‬וְ ַק ֵבל‬
‫ְש ַמע ֵ‬
‫שֹומ ַע ְת ִפלֹות‬
‫וב ָרצֹון ֶאת ְת ִפ ָל ֵתנו‪ִ .‬כי ֵאל ֵ‬
‫ְב ַר ֲח ִמים ְ‬
‫יבנו‪:‬‬
‫יקם ַאל ְת ִש ֵ‬
‫ֶיך ַמ ְל ֵכנו‪ֵ .‬ר ָ‬
‫ומ ְל ָפנ ָ‬
‫ָאתה‪ִ .‬‬
‫וְ ַת ֲחנונִ ים ָ‬
‫שֹומ ַע ְת ִפ ַלת ַע ְם ָך יִ ְש ָר ֵאל ְב ַר ֲח ִמים‪.‬‬
‫ַאתה ֵ‬
‫(‪ִ )6‬כי ָ‬
‫שֹומ ַע (‪ְ )8‬ת ִפ ָלה‪:‬‬
‫ַאתה (‪ )7‬ד'‪ֵ .‬‬
‫רוך ָ‬
‫ָב ְ‬
‫ֲבֹודה‬
‫וְה ֵשב ֶאת ָהע ָ‬
‫וב ְת ִפ ָל ָתם ָ‬
‫ְר ֵצה ד' ֱאל ֵֹקינו ְב ַע ְם ָך יִ ְש ָר ֵאל ִ‬
‫ות ִהי‬
‫ַאה ָבה ְת ַק ֵבל ְב ָרצֹון‪ְ .‬‬
‫ות ִפ ָל ָתם‪ְ .‬ב ֲ‬
‫ית ָך‪ .‬וְ ִא ֵשי יִ ְש ָר ֵאל ְ‬
‫ִל ְד ִביר ֵב ֶ‬
‫ֲבֹודת יִ ְש ָר ֵאל ַע ֶם ָך‪:‬‬
‫ְל ָרצֹון ָת ִמיד ע ַ‬
‫ַאתה ד'‪.‬‬
‫רוך ָ‬
‫שוב ָך ְל ִצטֹון ְב ַר ֲח ִמים‪ָ :‬ב ְ‬
‫וְ ֶת ֱחזֶינָה ֵעינֵינו ְב ְ‬
‫ַה ַם ֲח ִזיר ְש ִכינָתֹו ְל ִצטֹון‪:‬‬
‫בֹותינו‬
‫ַאתה הוא ד' ֱאל ֵֹקינו וֵאל ֵֹקי ֲא ֵ‬
‫ַחנו ָל ְך‪ָ .‬ש ָ‬
‫מֹודים ֲאנ ְ‬
‫ִ‬
‫נֹודה‬
‫ַאתה הוא ְלדֹור וָדֹור‪ֶ )9( :‬‬
‫ָעד‪ .‬צור ַחטֵינו‪ָ .‬מגֵן יִ ְש ֵענו ָ‬
‫עֹולם ו ֶ‬
‫ְל ָ‬
‫מֹותינו‬
‫ָד ָך‪ .‬וְעַל נִ ְש ֵ‬
‫סורים ְבי ֶ‬
‫ְל ָך ונְ ַס ֵפר ְת ִה ָל ֶת ָך עַל ַחטֵינו ַה ְם ִ‬
‫יך‬
‫טֹובֹות ָ‬
‫ֶ‬
‫יך וְ‬
‫אֹות ָ‬
‫נִפ ְל ֶ‬
‫יך ֶש ְב ָכל יֹום ִע ָםנו‪ .‬וְעַל ְ‬
‫ַה ְפקודֹות ָל ְך‪ .‬וְעַל נִ ֶס ָ‬
‫וְה ְמ ַר ֵחם ִכי‬
‫יך ַ‬
‫ֶש ְב ָכל ֵעת‪ֶ .‬ע ֶרב ָוב ֶֹקר וְ ָצ ֳה ָריִ ם ַהחֹוב ִכי לֹא ָכלו ַר ֲח ֶמ ָ‬
‫עֹולם ִקוִ ינו ָל ְך‪:‬‬
‫יך ֵמ ָ‬
‫לֹא ַתםו ֲח ָס ֶד ָ‬
‫ָעד‪:‬‬
‫עֹולם ו ֶ‬
‫רֹומם ִש ְמ ָך ַמ ְל ֵכנו ָת ִמיד ְל ָ‬
‫ֺלם יִ ְת ָב ַר ְך וְ יִ ְת ַ‬
‫וְעַל כ ָ‬
‫שוע ֵתנו‬
‫יה ְללו ֶאת ִש ְמ ָך ֶב ֱא ֶמת ָה ֵאל יְ ָ‬
‫יֹודוך ֶסלָה וִ ַ‬
‫ָ‬
‫וְ כֹל ַה ַחטִ ים‬
‫ָאה ְלהֹודֹות‪:‬‬
‫ול ָך נ ֶ‬
‫ַאתה ד' ַהחֹוב ִש ְמ ָך ְ‬
‫רוך ָ‬
‫וְע ְז ָר ֵתנו ֶסלָה‪ָ .‬ב ְ‬
‫ֶ‬
‫ָלינו וְעַל ָכל‬
‫ָח ֶסד וְ ַר ֲח ִמים ע ֵ‬
‫וב ָר ָכה‪ֵ .‬חן ו ֶ‬
‫טֹובה ְ‬
‫ִשים ָשלֹום ָ‬
‫ֶיך‬
‫ֶיך‪ִ .‬כי ְבאֹור ָפנ ָ‬
‫ֺלנו ְכ ֶא ָחד ְבאֹור ָפנ ָ‬
‫ָאבינו כ ָ‬
‫יִ ְש ָר ֵאל ַע ֶם ָך‪ָ .‬ב ְר ֵכנו ִ‬
‫וב ָר ָכה‬
‫וצ ָד ָקה ְ‬
‫ַאה ַבת ֶח ֶסד‪ְ .‬‬
‫תֹורת ַחטִ ים וְ ֲ‬
‫ָת ָת ָלנו ד' ֱאל ֵֹקינו ַ‬
‫נַ‬
‫ֶיך ְל ָב ֵר ְך ֶאת ָכל ַע ְם ָך יִ ְש ָר ֵאל ְב ָכל‬
‫וְחטִ ים וְ ָשלֹום‪ .‬וְ טֹוב ְב ֵעינ ָ‬
‫וְ ַר ֲח ִמים ַ‬
‫ַאתה ד'‪ַ .‬ה ְמ ָב ֵר ְך ֶאת ַעםֹו יִ ְש ָר ֵאל‬
‫רוך ָ‬
‫לֹומ ָך‪ָ :‬ב ְ‬
‫וב ָכל ָשעָה ִב ְש ֶ‬
‫ֵעת ְ‬
‫ַב ָשלֹום‪:‬‬
‫גֹוא ִלי‪:‬‬
‫צורי וְ ֲ‬
‫ֶיך‪ .‬ד' ִ‬
‫וְה ְגיֹון ִל ִבי ְל ָפנ ָ‬
‫יִהיו ְל ָרצֹון ִא ְמ ֵרי ִפי ֶ‬
‫ְ‬
‫וש ָפ ַתי ִמ ַד ֵבר ִמ ְר ָמה ו ְִל ְמ ַק ְל ַלי‬
‫ֱאל ַֹהי‪ְ .‬נצֹר ְלשֹונִי ֵמ ָרע ְ‬
‫תֹור ֶת ָך‪.‬‬
‫נ ְַפ ִשי ִתדֹם‪ְ .‬ונ ְַפ ִשי ֶכ ָע ָפר ַלכֹל ִת ְהיֶה‪ְ .‬פ ַתח ִל ִבי ְב ָ‬
‫חֹוש ִבים ָע ַלי ָר ָעה‪ְ .‬מ ֵה ָרה ָה ֵפר‬
‫יך ִת ְרדֹף נ ְַפ ִשי‪ְ .‬ו ָכל ַה ְ‬
‫ֹות ָ‬
‫וב ִמ ְצ ֶ‬
‫ְ‬
‫ֶך‪.‬‬
‫יְמינ ָ‬
‫ֲשה ְל ַמ ַען ִ‬
‫ֲשה ְל ַמ ַען ְש ֶמ ָך‪ .‬ע ֵ‬
‫וְק ְל ֵקל ַמ ֲח ַש ְב ָתם‪ :‬ע ֵ‬
‫ֲצ ָתם ַ‬
‫עָ‬
‫יך‬
‫יד ָ‬
‫ֵח ְלצון יְ ִד ֶ‬
‫תֹור ֶת ָך‪ְ .‬ל ַמ ַען י ָ‬
‫ֲשה ְל ַמ ַען ָ‬
‫ֺש ֶת ָך‪ .‬ע ֵ‬
‫ֲשה ְל ַמ ַען ְקד ָ‬
‫עֵ‬
‫יִ ְהיו ְל ָרצֹון ִא ְמ ֵרי ִפי וְ ֶהגְ יֹון‬
‫ְמי ְנ ָך ַו ֲע ֵננִי‪:‬‬
‫יעה י ִ‬
‫הֹוש ָ‬
‫ִ‬
‫( ‪ )11‬ע ֶֹשה‬
‫גֹוא ִלי ‪:‬‬
‫צורי ( ‪ )10‬וְ ֲ‬
‫ֶיך‪ .‬ד' ִ‬
‫ִל ִבי ְל ָפנ ָ‬
‫ֲשה ָשלֹום ָע ֵלינו וְ ַעל ָכל‬
‫רֹומיו‪ .‬הוא ַיע ֶ‬
‫ָשלֹום ִב ְמ ָ‬
‫ָאמן‪:‬‬
‫יִ ְש ָר ֵאל‪ .‬וְ ִא ְמרו ֵ‬
‫בֹותינו‪ֶ .‬שטִ ָבנֶה ֵבית ַה ִם ְק ָדש‬
‫ֶיך ד' ֱאל ֵֹקינו וֵאל ֵֹקי ֲא ֵ‬
‫יְהי ָרצֹון ִמ ְל ָפנ ָ‬
‫ִ‬
‫ימי‬
‫ֲב ְד ָך ְביִ ְרָאה ִכ ֵ‬
‫תֹור ֶת ָך‪ :‬וְ ָשם ַנע ָ‬
‫ָמינו‪ .‬וְ ֵתן ֶח ְל ֵקנו ְב ָ‬
‫ִב ְמ ֵה ָרה ְבי ֵ‬
‫ימי‬
‫ירוש ָליִ ם‪ִ .‬כ ֵ‬
‫יְהודה וִ ָ‬
‫ָ‬
‫נְחת‬
‫וְע ְר ָבה ַלד' ִמ ַ‬
‫וכ ָשנִ ים ַק ְדמֹונִ יֹות‪ָ :‬‬
‫עֹולם ְ‬
‫ָ‬
‫וכ ָשנִ ים ַק ְדמֹונִ יֹות‪:‬‬
‫עֹולם ְ‬
‫ָ‬
‫‪7-May-08 V'sain Tal.doc‬‬
‫ידיעות כלליות‬
6
‫ש ְל ָחן ָערּוך‬
ֺ ‫ַאר ַבע ֶח ְל ֵקי‬
ְ
There are four sections to the ‫ש ְל ָחן ָערּוך‬.
ֺ
1)‫אֹורח ַחיִ ים‬
ַ
2)‫יֹורה ֵד ָעה‬
ֶ
3)‫ֹשן ִמ ְש ָפט‬
ֶ‫ח‬
4)‫ֶא ֶבן ָה ֶעזֶר‬
‫אֹורח ַח ִיים‬
ַ - (way of life) Contains the ‫ הלכות‬that pertain to everyday living.
For example:
'‫ יֹום טֹוב וכו‬,‫ ַש ָבת‬,‫ ְב ָרכֹות‬,‫יצת‬
ִ ‫ ִצ‬,‫ילה‬
ָ ‫ְת ִפ‬

The ‫ ָח ֵפץ ַחיִ ים‬wrote the ‫רּורה‬
ָ ‫ ִמ ְשנָה ְב‬which is a six volume
cumulative commentary on the section of ‫אֹורח ַחיִ ים‬
ַ .
‫יֹורה ֵד ָעה‬
ֶ - Contains the ‫ הלכות‬that pertain to ‫יסּורים‬
ִ ‫ ִא‬and more general ‫הלכות‬.
For example:
‫ַאבילּות‬
ֵ ,‫ ְמזּוזָה‬,‫ילה‬
ָ ‫ ִמ‬,‫ ְצ ָד ָקה‬,‫ נְ ָד ִרים‬,‫ֶסך‬
ֶ ‫ יַיִ ן נ‬,‫ַכ ְשרּות‬
‫ֹשן ִמ ְש ָפט‬
ֶ ‫ ח‬- Contains the ‫ הלכות‬that pertain to monetary matters.
For example:
Buying and selling, Damages, Monetary disputes, etc.
‫ ֶא ֶבן ָה ֶעזֶר‬- Contains the ‫ הלכות‬that pertain to marital life.
For example:
Marriage, Divorce, Alimony, etc.
7-May-08 Chelkai Shulcah Aruch.doc
‫ידיעות כלליות‬
7
‫ירת ַה ֵלל‬
ַ ‫ַאמ‬
ִ
The 21 days that full Hallel is said (outside of Eretz Yisroel).
( ‫ ְּב‬- 2) The first 2 days of Pesach.
( ֶ - 2) The 2 days of Shavuos.
( ַ - 9) The 9 days of Sukkos, including Shemini Atzeres and Simchas Torah.
(‫ ח‬- 8) The 8 days of Chanukah.
 ‫ימן‬
ָ ‫ ִס‬: ‫ – ְּב ֶב ַטח‬with certainty
The days that only half Hallel is said:
Rosh Chodesh – Every Rosh Chodesh
excluding ‫( ִת ְּש ֵרי‬Rosh Hashanah, when Hallel is not said)
and excluding ‫( ֵט ֵבת‬Chanukah, when full Hallel is said).
The last 6 days of Pesach. – Since the Mitzriyim drowned in the Yam Suf on the 7 th
day of Pesach it is not appropriate to say full Hallel on that day. Once
full Hallel is not said on the last days of Pesach it is also not said on
Chol Hamoed. This is so it should not appear as if Chol Hamoed is
superior to the last day of Yom Tov.
The days that Hallel is not said at all:
Rosh Hashanah – Hallel is not said on Rosh Hashanah because Rosh Hashanah are
days of judgment (‫ )יְּ ֵמי ִדין‬and it is not proper to be overly joyous.
Yom Kippur – Hallel is not said on Yom Kippur because it is a day of judgment
(‫ )יֹום ַה ִדין‬and it is not proper to be overly joyous.
Purim – Hallel is not said on Purim because:
1) The miracle happened outside of Eretz Yisroel.
2) The Megillah is read instead.
3) The miracle of Purim was not a full redemption because they were
still in Golus.
‫ – סימן‬1) Place 2) Replaced 3) Displaced
7-May-08 Hallel.doc
‫ידיעות כלליות‬
8
‫ֶׁש ַב ע ִמ ְצ וֹוע ְצ ֵנ ע ֹנ ַבע‬
‫ֵנע ֶבר ִמן ַה ַחי‬
‫ִמע ְר ַכת ַה ֵׁשם‬
–
– This is the prohibition forbidding the
consumption of a limb (or flesh - ‫)ב ָשר ִמן ַה ַחי‬
ָ of an animal if it was
taken from the animal while the animal was still alive.
Limb of a living thing
– "Blessing" Hashem (Blasphemy) – This is the prohibition of cursing
Hashem. (In respect, the antonym ‫ב ְר ַכת‬/blessing
ִ
is used instead of ‫ק ְל ַלת‬/cursing)
ִ
‫ – ִמעלּוי ַע ָריֹות‬Adultery – This is the prohibition forbidding adulterous behavior.
‫ִמעינִ ים‬
–
‫ֲהע ִריגָה‬
– Murder – This is the prohibition forbidding the taking of a human being's life
(including one's own).
‫ֶגזֶל‬
–
Laws
Stealing
‫ֲבֹודה ָזע ָרה‬
ָ ‫ע‬
–
– This is the obligation to create a judicial system to institute and
administer laws to keep law and order.
– This is the prohibition forbidding the stealing of someone else's
property.
Idolatry
(Foreign worship)– This is the prohibition forbidding the
worship of other gods or idols.
‫ימן‬
ָ ‫ס‬:
ִ
‫ א‬to ‫ ז‬with the exception of ‫ ו‬that was stolen (‫ֵׁילה‬
ָ ‫)גְ ז‬.
or – The three cardinal sins (‫יכת ָד ִמים‬
ַ ‫ ְש ִפ‬,‫ גִ לּוי ַע ָריֹות‬,‫ָרה‬
ָ ‫בֹודה ז‬
ָ ‫) ַע‬
and ‫ ד‬,‫ ג‬,‫ ב‬,‫ ִמעינִ ים( א‬,‫ֵׁילה‬
ָ ‫ ְצעז‬,‫ ִמע ְר ַכת ַה ֵׁשם‬,‫) ֵנע ֶבר ִמן ַה ַחי‬.
 Any gentile who accepts and keeps the
‫ש ַבע ִמ ְ וֹות ְבנֵׁי נ ַֹח‬,
ֶ is considered
‫עֹולם‬
ָ ‫ידי ֺאמֹות ָה‬
ֵׁ ‫( ֵׁמ ַח ִס‬Righteous Gentile) and has a ‫עֹולם ַה ָבא‬
ָ ‫ח ֶלק ְל‬.
ֵׁ
 Each of the above Mitzvos carries the punishment of ‫יתת ֵׁבית ִדין‬
ַ ‫( ִמ‬death penalty).
7-May-08 Sheva Mitzvos Benai Noach.doc
‫ידיעות כלליות‬
9
‫ּתֹורה‬
ָ ‫סֹורת ַה‬
ֶ ‫ְמ‬
‫המ ְׁשנָה‬
ִ ‫ֵס ֶדר‬
When ‫ מ ֶֹשה ַר ֵבינּו‬received the Torah, he was commanded to transmit it to ‫ ְׁכ ַלל יִ ְׁש ָר ֵאל‬in two parts,
“‫”ּתֹורה ֶש ִב ְכ ַתב‬
ָ
- “The Written Torah” and “‫”ּתֹורה ֶש ְב ַעל ֶפה‬
ָ
– “The Oral Torah”.
‫ּתֹורה ֶש ִב ְכ ַתב‬
ָ is the only part of the Torah that was written down at that time by ‫ מ ֶֹשה ַר ֵבנּו‬and is
what we call the Chumash (lit. “Fifth” because it is divided into five parts).
‫ּתֹורה ֶש ְב ַעל ֶפה‬
ָ is the part of the Torah that was transmitted orally, including all the details and
explanations of the Torah, the rules of how to derive things from the Torah and all of the
Torah that was not written at that time.
‫ֹשה ִמ ִסינַי‬
ֶ ‫ ַה ָל ָכה ְלמ‬are the Halachos of ‫ּתֹורה ֶש ְׁב ַעל ֶפה‬
ָ that were told to ‫ מ ֶֹשה ַר ֵבינּו‬but do not
have any indication or reference in the written Torah.
In order to assure the accuracy of the oral transmission, ‫ּתֹורה ֶש ְׁב ַעל ֶפה‬
ָ was
transmitted as very concise and summarized passages. Because these passages were
memorized verbatim, it was of utmost importance that they remain short and concise so
as not to confuse their transmission. Traditionally a student repeated a newly learnt
passage 100 times to be sure that he remembered the passage accurately. The details and
explanations of these passages were also transmitted from Rebbi to Talmid.
After many generations, some Rabbaim found it necessary to add some words of
clarification to these passages so that their meanings remain clear.
Mitzvos and ‫( ְׁסיָגִ ים‬precautionary decrees) of Rabbinic origin were also added.
Towards the end of the 2nd ‫( ֵבית ַה ִמ ְׁק ָדש‬approximately 1,200 years after ‫ּתֹורה‬
ָ ‫)מ ַּתן‬,
ַ some
differences of opinions began to arise concerning the explanations and details of these
passages. Over the next 200 years many Rabbaim chose to incorporate these differences
of opinions (with the names of the opinion holders) into the transmitted passages.
Since each Rebbi added what he felt was necessary, Talmidim of different Rabbaim had
different versions of the transmitted passages.
‫–מ ְשנָה‬
ִ Approximately 150 years after the destruction of the 2 nd ‫( ֵבית ַה ִמ ְׁק ָדש‬towards the end of
the 2nd Century), ‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫( ַר ִבי י‬also known as ‫ ַר ֵבינּו ַה ָקדֹוש‬or ‫)ר ִבי‬
ֶ found it necessary
to record these passages in writing so that they are not forgotten.
This is the first time any of ‫ּתֹורה ֶש ְׁב ַעל ֶפה‬
ָ was written.
‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫ ַר ִבי י‬chose between the different versions of passages, and compiled the
“‫”מ ְשנָה‬
ִ that includes all the ‫ּתֹורה ֶש ְׁב ַעל ֶפה‬
ָ from those passages that were most accurate
and concise. ‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫ ַר ִבי י‬put a strong emphasis on being concise to enable the
Talmidim to memorize the ‫ ִמ ְׁשנַיֹות‬without confusion. In fact, the “‫”מ ְׁשנֶה‬
ִ was written so
concisely that it sometimes seems cryptic when read without the oral explanation.
‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫ ַר ִבי י‬also chose those versions that he felt were the accepted opinion. He did
add some of the unaccepted opinions (by name) so that people would know that those
versions that contained these opinions were not accepted as Halacha.
7-May-08 Seder Mesores Hatorah-Mishneh.doc
10
‫ידיעות כלליות‬
‫ייתא‬
ָ ‫ – ְב ַר‬Those versions that were not accepted by ‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫ ַר ִבי י‬and left out of the
‫ ִמ ְׁשנָה‬were compiled (by many authors) and named “‫ַיתא‬
ָ ‫”ברי‬
ְׁ – “those outside”
(from the word ‫ – ַבר‬outside, as in “‫ֹ”ּתֹוכֹו ְׁכ ַברו‬-“his inside is like his outside” – a non-hypocrite).
Also included in ‫ ְׁב ַרייתֹות‬are the Medrashim on Chumash.
‫ּתֹוס ְפ ָּתא‬
ֶ – ‫( ַרב ִחיָיא‬a Talmid of ‫ָשיא‬
ִ ‫הּודה ַהנ‬
ָ ְׁ‫)ר ִבי י‬
ַ and ‫אֹוש ְׁעיָה‬
ַ ‫ ַרב‬compiled passages that
were of longer text than the ‫ ִמ ְׁשנָה‬and more explicit. These ‫ ְׁב ַרייתֹות‬favor clarity
over conciseness for people who could handle longer texts.
These ‫ ְׁב ַרייתֹות‬are a companion to the ‫ ִמ ְׁשנָה‬and were called “‫”ּתֹוס ְפ ָּתא‬
ֶ
–
“Additional” (from the word ‫מּוסף‬
ָ – additional [Korban or prayer]) because they
add additional information and clarify the ‫מ ְׁשנָה‬.
ִ
The ‫ּתֹוס ְׁפ ָּתא‬
ֶ is generally printed in the very back of the ‫גְׁ ָמ ָרא‬.
‫ – ַּתנָא‬The Rabbonim that transmitted the Torah and are quoted in the ‫ ִמ ְׁשנָה‬or ‫ייתא‬
ָ ‫ ְׁב ַר‬are
referred to as ‫ָאים‬
ִ ‫( ַּתנ‬learned or teachers).
‫ָאים‬
ִ ‫קּופת ַה ַּתנ‬
ַ ‫ ִסיּום ְּת‬- With the completion of the ‫מ ְׁשנָה‬,
ִ the era of ‫ָאים‬
ִ ‫ ַּתנ‬ended.
Later Rabbonim (e.g., ‫ )ַאמ ָֹר ִאים‬realized that their knowledge could not
equal that of the ‫ָאים‬
ִ ‫ ַּתנ‬and would not challenge the opinions of the ‫ָאים‬
ִ ‫ּתנ‬.
ַ When
doubt arose about an opinion of a ‫ ַּתנָא‬they would no longer add or edit the ‫ ִמ ְׁשנָה‬or
the passages transmitted from ‫ּתֹורה‬
ָ ‫ ַמ ַּתן‬but rather toiled to understand them.
‫ּופ ֵליג‬
ָ ‫ – ַרב ַּתנָא הּוא‬The exception to the rule was “‫”רב‬
ַ who is not quoted in the ‫ ִמ ְׁשנָה‬but is
an authority to challenge ‫ָאים‬
ִ ‫ ַּתנ‬because his years overlapped the ‫ָאים‬
ִ ‫( ַּתנ‬and is
quoted twice in a ‫)ברייתא‬.
“‫”ּתנִ ינָא‬
ַ , “‫יתן‬
ָ ִ‫”מ ְתנ‬
ַ , “‫”ּתנַן‬
ְ are terms the ‫ גְׁ ָמ ָרא‬generally uses when referring to a ‫ִמ ְשנָה‬
“‫”ּתנְ יָא‬
ַ , “‫יתא‬
ָ ִ‫”מ ְתנ‬
ַ , )‫”ּתנּו“ ( ַר ָבנָן‬are
ָ
terms the ‫ גְׁ ָמ ָרא‬generally uses when referring to a ‫ייתא‬
ָ ‫ְב ַר‬
 ‫ימן‬
ָ ‫ – ִס‬The terms with two “‫”נ‬s are a ‫ִמ ְׁשנָה‬
The terms with one “‫ ”נ‬are a ‫ייתא‬
ָ ‫ְׁב ַר‬
‫ָאים‬
ִ ‫ ַּתנ‬Common in the ‫ ִמ ְׁשנָה‬are:
,‫ ֶר ִבי ִש ְמעֹון‬,‫ָתן‬
ָ ‫ ֶר ִבי נ‬,‫סּומכּוס‬
ְ
,‫ ֶר ִבי ַט ְרפֹון‬,‫יֹוסי‬
ֵ ‫ ֶר ִבי‬,‫ ֶר ִבי ֵמ ִאיר‬,‫ ֶר ִבי יהודה‬,‫יבא‬
ָ ‫ֲק‬
ִ ‫ֶר ִבי ע‬
‫ ֵבית ַש ַמאי‬,‫ ַש ַמאי‬,‫ ֵבית ִה ֵלל‬,‫ ִה ֵלל‬,‫ ַר ִבי יִ ְש ָמ ֵעאל‬,‫יעזֶר‬
ֶ ‫ ַר ִבי ֱא ִל‬,‫ ֶר ִבי ֶא ְל ָעזָר‬,‫יאל‬
ֵ ‫ַמ ִל‬
ְ ‫ַר ָבן ג‬
 ‫ימן‬
ָ ‫ – ִס‬The title “‫”ר ָבן‬
ַ or “‫”ר ִבי‬
ֶ (some pronounce ‫)ר ִבי‬
ַ are generally given only to a ‫( ַּתנָא‬in
1
contrast to “‫)”רב‬.
ַ
“‫”ח ָכ ִמים‬
ֲ or “‫”ר ָבנָן‬
ַ are generally used when referring to the majority or accepted opinion.
‫ – ְס ַּתם ִמ ְשנָה ַר ִבי ֵמ ִאיר‬A ‫ ִמ ְׁשנָה‬that states an undisputed, unnamed opinion, is the opinion
of ‫ר ִבי ֵמ ִאיר‬.
ַ
‫ – ַה ָל ָכה ִכ ְס ַּתם ִמ ְשנָה‬The Halacha generally follows a ‫ ִמ ְׁשנָה‬that states an undisputed, unnamed
opinion.
1
The exceptions were Amoraim ordained in ‫ ֶא ֶרץ יִ ְׁש ָר ֵאל‬that were also called Rebbi and Tannaim before the ‫חּור ָבן ֵבית ַה ִמ ְׁק ָדש‬
ְׁ were not
titled at all (e.g., ‫)יֹוסי ֶבן י ֶֹעזֶר‬
ֵ
[The Practical Talmudic Dictionary].
‫ידיעות כלליות‬
‫‪11‬‬
‫) ִש ָשה ִס ְׁד ֵרי ִמ ְׁשנֶה( ַש"ס‬
‫הֹודה ַהנ ִָשיא ‪ִ ) -‬ש ָשה ִס ְׁד ֵרי ִמ ְׁשנֶה( ַש"ס‬
‫ְׁס ָד ִרים ‪ִ in six sections or‬מ ְׁשנַיֹות ‪ַ organized the‬רב יְׁ ָ‬
‫‪).‬גְׁ ָמ ָרא ‪(and subsequently six sections to the‬‬
‫‪ְ )1‬ז ָר ִעים‬
‫ֹועד‬
‫‪ )2‬מ ֵ‬
‫‪ָ )3‬נ ִשים‬
‫יקין‬
‫‪ְ )4‬נ ִז ִ‬
‫ט ֲהרֹות‬
‫‪ַ )6‬‬
‫‪ָ )5‬ק ְׁד ִשים‬
‫ימן ‪The‬‬
‫ְׁז ַמ ן ָנ ַק ט ‪ִ to remember these is‬ס ָ‬
‫‪‬‬
‫‪ִ that pertain to food and its production.‬מ ְׁשנַיֹות ‪ְ - (Seeds) Contains the‬ז ָר ִעים‬
‫‪Which are:‬‬
‫ּכּורים‬
‫ֲשר ֵשנִ י‪ַ ,‬ח ָלה‪ָ ,‬ע ְר ָלה‪ִ ,‬ב ִ‬
‫יעית‪ְּ ,‬תרּומֹות‪ַ ,‬מ ְע ְשרֹות‪ַ ,‬מע ֵ‬
‫ְב ָרכֹות‪ֵ ,‬פָאה‪ְ ,‬ד ַמאי‪ִ ,‬כ ְלַאיִ ם‪ְ ,‬ש ִב ִ‬
‫מֹועד‬
‫‪ִ that pertain to holidays and fast days.‬מ ְׁשנַיֹות ‪ֵ - (Appointed days) Contains the‬‬
‫‪Which are:‬‬
‫מֹועד ָק ָטן‪ַ ,‬ח ִגיגָה‬
‫ילה‪ֵ ,‬‬
‫יצה‪ ,‬רֹאש ַה ָשנָה‪ַּ ,‬תעֲנִ ית‪ְ ,‬מ ִג ָ‬
‫סּוּכה‪ֵ ,‬ב ָ‬
‫יֹומא‪ָ ,‬‬
‫רּובין‪ְ ,‬פ ָס ִחים‪ְ ,‬ש ָק ִלים‪ָ ,‬‬
‫ַש ָבת‪ֵ ,‬ע ִ‬
‫ָשים‬
‫‪ִ that pertain to marriage.‬מ ְׁשנַיֹות ‪ - (Women) - Contains the‬נ ִ‬
‫‪Which are:‬‬
‫ידּושין‬
‫יטין‪ִ ,‬ק ִ‬
‫סֹוטה‪ִ ,‬ג ִ‬
‫ָ‬
‫יְ ָבמֹות‪ְּ ,‬כתּובֹות‪ ,‬נְ ָד ִרים‪ ,‬נָזִ יר‪,‬‬
‫יקין‬
‫‪ִ that pertain to monetary and court matters.‬מ ְׁשנַיֹות ‪ְ - (Damages) - Contains the‬נ ִז ִ‬
‫‪Which are:‬‬
‫הֹוריֹות‬
‫ָרה‪ָ ,‬אבֹות‪ָ ,‬‬
‫ֲבֹודה ז ָ‬
‫יעא‪ָ ,‬ב ָבא ַב ְת ָרא‪ַ ,‬סנְ ֶה ְד ִרין‪ַ ,‬מּכֹות‪ְ ,‬שבּועֹות‪ֵ ,‬עדֺיֹות‪ ,‬ע ָ‬
‫ָב ָבא ַק ָמא‪ָ ,‬ב ָבא ְמ ִצ ָ‬
‫ַ‪.‬כ ְׁשרּות ‪ָ and‬ק ְׁר ָבנֹות ‪ִ that pertain to‬מ ְׁשנַיֹות ‪ָ - (Holy things) - Contains the‬ק ְד ִשים‬
‫‪Which are:‬‬
‫ילה‪ָּ ,‬ת ִמיד‪ִ ,‬מדֹות‪ִ ,‬קנִ ים‬
‫מּורה‪ְּ ,‬כ ִריתֹות‪ְ ,‬מ ִע ָ‬
‫ֲר ִכין‪ְּ ,‬ת ָ‬
‫חּולין‪ְ ,‬בכֹורֹות‪ ,‬ע ָ‬
‫ִ‬
‫זְ ָב ִחים‪ְ ,‬מנָחֹות‪,‬‬
‫‪.‬ט ַה ָרה ‪ֺ and‬ט ְׁמָאה ‪ִ that pertain to‬מ ְׁשנַיֹות ‪ַ - (Pure things) - Contains the‬ט ֲהרֹות‬
‫ַ‬
‫‪Which are:‬‬
‫עּוק ִצין‬
‫ָדיִ ם‪ְ ,‬‬
‫ָבים‪ְ ,‬טבּול יֹום‪ ,‬י ַ‬
‫ירין‪ ,‬ז ִ‬
‫ָעים‪ָ ,‬פ ָרה‪ָ ,‬ט ֳהרֹות‪ִ ,‬מ ְקוָאֹות‪ ,‬נִ ָדה‪ַ ,‬מ ְכ ִש ִ‬
‫ָאהלֹות‪ ,‬נְ ג ִ‬
‫ֵּכ ִלים‪ֳ ,‬‬
‫‪7-May-08 Seder Mesores Hatorah-Mishneh.doc‬‬
‫ידיעות כלליות‬
12
‫ַאר ַּבע ַּפ ְר ִׁשיֹות‬
ְ
There are four ‫ ַש ָבתֹות‬that a special ‫ ַפ ְר ָשה‬is read in the ‫ּתֹורה‬.
ָ
1) ‫ַפ ְר ַשת ְש ָק ִלים‬
2) ‫ַפ ְר ַשת זָכֹור‬
3) ‫ַפ ְר ַשת ָפ ָרה‬
4) ‫ַפ ְר ַשת ַהח ֶֹדש‬
‫ַּפ ְר ַּשת ְש ָק ִׁלים‬
This special ‫ ַפ ְר ָשה‬pertains to the obligation of every Jew to donate a coin (half a Shekel)
that is primarily used to bring ‫( ָק ְר ָבנֹות ִציבּור‬communal sacrifices). This obligatory
donation must be given before the month of ‫יסן‬
ָ ִ‫נ‬.
‫ ַפ ְר ַשת ְש ָק ִלים‬is the ‫ ַש ָבת‬before )'‫ַאדר (ב‬
ָ ‫ רֹאש ח ֶֹדש‬or the ‫ שבת‬of ‫ ראש חדש אדר‬if it
falls out on ‫ש ָבת‬.
ַ
‫ ַפ ְר ַשת ְש ָק ִלים‬is to remind people to fulfill their obligation to donate a half a Shekel.
‫ַּפ ְר ַּשת זָכֹור‬
This special ‫ ַפ ְר ָשה‬pertains to the obligation of every Jew to remember what ‫ ַע ָמ ֵלק‬did to
the Jews (when they left ‫)מ ְצ ַריִ ם‬
ִ and the ‫ ִמ ְצוָה‬to destroy ‫ע ָמ ֵלק‬.
ַ
The reading of ‫ ַפ ְר ַשת זָכֹור‬is ‫ּתֹורה‬
ָ ‫( ִמן ַה‬according to most opinions).
‫ ַפ ְר ַשת זָכֹור‬is the ‫ ַש ָבת‬before ‫פּורים‬,
ִ because ‫פּורים‬
ִ also deals with the destruction of
‫)ה ָמן( ַע ָמ ֵלק‬.
ָ
‫ַּפ ְר ַּשת ָפ ָרה‬
This special ‫ ַפ ְר ָשה‬pertains to the obligation of every Jew to become ‫( ָטהֹור‬from
‫)טּומַאת ֵמת‬.
ְ
It is questionable if this reading is ‫ּתֹורה‬
ָ ‫מן ַה‬.
ִ
‫ ַפ ְר ַשת ָפ ָרה‬is the ‫ ַש ָבת‬before ‫ ( ַפ ְר ַשת ַהח ֶֹדש‬i.e. the second to the last ‫ ַש ָבת‬of the
month of ‫ַאדר‬
ָ or the last ‫ ַש ָבת‬of the month of ‫ַאדר‬
ָ if ‫יסן‬
ָ ִ‫חֹודש נ‬
ֶ ‫ רֹאש‬is on ‫)ש ָבת‬.
ַ It is
scheduled at this time in order to remind people to become ‫ ָטהֹור‬to be able to bring
the ‫ ָק ְר ָבן ֶפ ַסח‬on time.
‫ַּפ ְר ַּשת ַּהח ֶֹדש‬
This special ‫ ַפ ְר ָשה‬pertains to the month of ‫יסן‬
ָ ִ‫ נ‬and its importance in being the first of the
order of months. In addition it is to remind people that ‫ ֶפ ַסח‬is coming and it is time to
begin preparation for ‫ע ִליָה ְל ֶרגֶל‬.
ַ
‫ ַפ ְר ַשת ַהח ֶֹדש‬is the ‫ ַש ָבת‬before ‫יסן‬
ָ ִ‫חֹודש נ‬
ֶ ‫ רֹאש‬or on the ‫ ַש ָבת‬of ‫יסן‬
ָ ִ‫חֹודש נ‬
ֶ ‫ רֹאש‬if it
falls out on ‫ש ָבת‬.
ַ
7-May-08 4 Parshiyos 06 short.doc23:37SkillPower 
‫ידיעות כלליות‬
13
‫ָצר‬
ַּ ‫ִּב ְר ַּכת ֲַא ֶׁשר י‬
‫ָצר ֶאת‬
ַ ‫ ֲא ֶשר י‬,‫עֹולם‬
ָ ‫ה ֱאל ֵֹקינּו ֶמ ֶל ְך ָה‬-‫ַאתה יהו‬
ָ ‫רּוך‬
ְ ‫ָב‬
formed< Who <Of the world <King
<Our God
<Hashem<You<Blessed are
,‫לּולים‬
ִ ‫לּולים ֲח‬
ִ ‫ ֲח‬,‫ּוב ָרא בֹו נְ ָק ִבים נְ ָק ִבים‬
ָ ,‫ָאדם ְב ָח ְכ ָמה‬
ָ ‫ָה‬
many cavities
<many openings
<in him<and created <with wisdom <man
,‫ ֶש ִאם יִ ָפ ֵת ַח ֶא ָחד ֵמ ֶהם‬,‫בֹוד ָך‬
ֶ ‫ָדּוע ִל ְפנֵי ִכ ֵ א ְכ‬
ַ ‫וְ י‬
‫גָלּוי‬
one of them shall open <that if <the throne of your honor <before<and known<it is revealed
‫ֶיך‬
ָ ‫ ִאי ֶא ְפ ַשר ְל ִה ְת ַקיֵם וְ ַלעֲמֹוד ְל ָפנ‬,‫אֹו יִ ָ ֵתם ֶא ָחד ֵמ ֶהם‬
before you <and to stand <to survive <it’s not possible
<if one of them shall close
<or
‫רֹופא ָכל ָב ָשר‬
ֵ ,‫ה‬-‫ַאתה יהו‬
ָ ‫רּוך‬
ְ ‫ ָב‬:)‫( ֲא ִפילּו ָש ָעה ֶא ָחת‬
<of all flesh <the healer <,Hashem <are you
<Blessed
<,(one hour
:‫ַל ֲעשֹֹות‬
in doing.
<even)
‫ּומ ְפ ִליא‬
ַ
<and who is wondrous
The Beracha of ‫ָצר‬
ַ ‫ ֲא ֶשר י‬thanks Hashem for creating our bodies with
tremendous wisdom. The Beracha states how complex and sensitive our
bodies are and how even one minute malfunction can end our existence. It
concludes in how Hashem heals and wondrously maintains our bodies'
delicate balance.
‫ָצר‬
ַּ ‫ִּה ְלכֹות ִּב ְר ַּכת ֲַא ֶׁשר י‬
‫ ַּעל ָמה‬- The Beracha of ‫ָצר‬
ַ ‫ ֲא ֶשר י‬is said after relieving oneself by urinating or moving one's
bowels even the smallest amount. (‫ד‬,‫א‬:‫)שו"ע או"ח ז‬
‫ ַּכ ָמה ְפ ָע ִּמים‬- ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬is repeated, when necessary, even many times a day.
‫ ָש ַּכח‬- If one forgot to say ‫ָצר‬
ַ ‫ַא ֶשר י‬,
ֲ he should say it when he remembers.(‫ו‬,‫א‬:‫)מ"ב ז‬
‫ ָש ַּכח וְ ָע ָשה ְצ ָר ָכיו‬- If one forgot to say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬and remembered only after having relieved
himself again, he should say only one ‫ָצר‬
ַ ‫ַא ֶשר י‬.
ֲ (‫ו‬,‫א‬:‫)מ"ב ז‬
‫ – ָש ַּכח ַּעד ֶׁשנִּ ְצ ַּרך ְלנְ ָק ָביו‬If one forgot to say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬and remembered only after feeling an
urge to relieve himself again, he should first relieve himself and then say one ‫ֲַא ֶשר‬
‫ָצר‬
ַ ‫י‬. (‫א‬:‫)מ"ב ז‬
7-May-08 Yedios Asher Yatzar 06.doc
‫ידיעות כלליות‬
14
‫ָאכל וְ ָע ָשה ְצ ָר ָכיו‬
ַּ – if one ate and then relieved himself, he should first say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬then say a
‫ַאחרֹונָה‬
ֲ ‫( ְב ָר ָכה‬because ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬is ‫ת ִדיר‬-more
ָ
common). (‫ב‬:‫)מ"ב ז‬
‫בֹוקר‬
ֶׁ ‫ ְב ָכל‬- ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬is said every morning even if one has not relieved himself. ( ‫א ומ"ב שם‬:‫רמ"א ד‬
‫)ס"ק ג‬
One of the many reasons we say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬in the morning is that in the
morning we are somewhat like a new (refreshed) person and have to thank Hashem
for the wonderful body he has created for us.
‫ילה‬
ָ ‫ נִּ יעֹור ָכל ַּה ַּל‬- According to the above reason, if one stayed up all night he would
not be required to say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬in the morning (unless he relieved himself).
(‫ג‬:‫)מ"ב ד‬
‫ילה‬
ָ ‫ – ָע ָשה ְצ ָר ָכיו ַּב ַּל‬If one relieves himself in the middle of the night, some hold that
‫ָצר‬
ַ ‫ ֲַא ֶשר י‬does not have to be said because it will be said in the morning anyway.
The Mishneh Berurah recommends that after relieving oneself at night, he
should wash his hands and say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬to avoid the possibility that he will need to
relieve himself again in the morning and will only be able to say one ‫ָצר‬
ַ ‫ַא ֶשר י‬.
ֲ
(‫ג‬:‫)מ"ב ד‬
‫ילה‬
ָ ‫ – ָע ָשה ְצ ָר ָכיו ְב ֶׁא ְמ ָצע ַּה ְת ִּפ‬If one relieved himself in the middle of ‫סּוקי ְד ִז ְמ ָרה‬
ֵ ‫ ְפ‬he should
say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬between the paragraphs of ‫סּוקי ְד ִז ְמ ָרה‬
ֵ ‫פ‬.
ְ ( ‫ ובה"ל‬,‫ח ובה"ל שם צריך‬:‫מ"ב נא‬
‫אין לברך‬:‫)נג‬
Similarly one may say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬between ‫ יִ ְש ַת ַבח‬and ‫ק ִדיש‬.
ַ ( ‫פשוט וכן הוא בלוח של הרב‬
‫) בלום בסוף המ"ב‬
If one relieved himself in the middle of ‫ ְק ִריַאת ְש ַמע‬or ‫ ִב ְרכֹות ְק ִריַאת ְש ַמע‬he
should not say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬until after ‫שמֹנָה ֶע ְש ֵרה‬.
ְ (‫כג‬:‫)מ"ב סו‬
If one relieved himself during ‫ ַה ֵלל‬or during any other long or short ‫ב ָר ָכה‬,
ְ he
should wait until after he finishes the entire ‫ ְב ָר ָכה‬and then say ‫ָצר‬
ַ ‫ַא ֶשר י‬.
ֲ ( ‫פשוט וכן הוא‬
‫) בלוח של הרב בלום בסוף המ"ב‬
‫אח ֵרי ִּב ְר ַּכת ַּב ַּרק וְ ְר ֵעם‬
ֲַ – If, when exiting the bathroom, one saw lightning and/or heard thunder,
he should immediately make the ‫ ְב ָר ָכה‬on the lightning and/or thunder and then say
‫ָצר‬
ַ ‫ַא ֶשר י‬.
ֲ (‫יב‬:‫)מ"ב רכז‬
7-May-08 Yedios Asher Yatzar 06.doc
‫ידיעות כלליות‬
15
‫עּודה‬
ָ ‫ – ָע ָשה ְצ ָר ָכיו ִּל ְפנֵי ַּה ְס‬If one relieved himself and is about to eat a bread meal, he should
wash his hands once improperly (e.g., without a cup) and say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬and then
wash properly and say ‫על נטילת ידים‬. (‫ג‬,‫ב‬:‫)מ"ב קסה‬
The reason that one washing is not enough, is because it is not proper to be
‫– ַמ ְפ ִסיק‬break and say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬between washing and ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫על נְ ִט‬,
ַ and it is also
not proper to be ‫ ַמ ְפ ִסיק‬and say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬between saying ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬and ‫מֹוציא‬
ִ ‫ַה‬
‫ָארץ‬
ֶ ‫ל ֶחם ִמן ָה‬.
ֶ
The reason the 1st washing is intentionally done improperly is because if it
was done properly, the 2nd washing wouldn’t accomplish anything and the ‫ ְב ָר ָכה‬of
‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬could not be said.
‫אחת ְכ ִּה ְל ָכ ָתה‬
ַּ ‫ָטל ַּפ ַּעם‬
ַּ ‫ – נ‬If someone washed once properly and had intention for ‫ילת‬
ַ ‫נְ ִט‬
‫ָדיִ ם‬
ַ ‫י‬, he should say ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬and then ‫ָצר‬
ַ ‫( ֲַא ֶשר י‬without washing again)
because ‫ ְב ִד ָע ַבד‬the ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬is not a ‫ ֶה ְפ ֵסק‬since it is considered part of the meal
preparation. (‫ב‬:‫)מ"ב קסה‬
‫צֹורך‬
ֶׁ ‫ – ְל ֵעת ַּה‬If water is not easily available to wash twice, one may wash once properly
with intention for ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ נְ ִט‬and say ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬and then ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬as above.
(‫ב‬:‫)מ"ב קסה‬
‫עּודה‬
ָ ‫ – ָע ָשה ְצ ָר ָכיו ְבתֹוך ַּה ְס‬One who had to relieve himself during a bread meal, must wash
again properly (i.e., with a cup) before continuing his meal. (‫ג‬,‫ב‬:‫)מ"ב קסה‬
A new ‫ ְב ָר ָכה‬of ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬is required if he moved his bowels but is not required
if he only urinated. (‫לחזור‬:‫) ביאור הלכה קסה‬
In any case, a new ‫ ְב ָר ָכה‬of ‫ָארץ‬
ֶ ‫מֹוציא ֶל ֶחם ִמן ָה‬
ִ ‫ ַה‬is not required. ( ‫אא"כ הסיח דעתו מן‬
.‫)הסעודה‬
‫אחת‬
ַּ ‫ נ ֵֹטל ַּפ ַּעם‬- One who relieved himself during the meal has to wash properly only
once. Since he is not required to make the ‫ ְב ָר ָכה‬of ‫מֹוציא‬
ִ ‫ה‬,
ַ there is no problem of
‫ ֶה ְפ ֵסק‬and he can say ‫ָצר‬
ַ ‫ ֲַא ֶשר י‬after saying ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫( ַעל נְ ִט‬if ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬is
necessary).
‫ֲַשה‬
ֵ ‫ ְל ַּמע‬- If he urinated during a bread meal, he should wash once properly and say
‫ָצר‬
ַ ‫( ֲַא ֶשר י‬and not ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫)על נְ ִט‬.
ַ
If he moved his bowels during a bread meal, he should wash once properly,
say ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬and then ‫ָצר‬
ַ ‫ַא ֶשר י‬.
ֲ 1
‫ אבל מסתימת המ"ב לא נר' כן‬.‫ה שאפילו לדעת המ"ב אין לברך ענ"י אא"כ דעתו עוד לאכול כביצה פת‬:‫יג וע' פסקי תשובות קסד‬:‫ מ"ב קסד‬1
7-May-08 Yedios Asher Yatzar 06.doc
16
‫ידיעות כלליות‬
‫ – ַח ִמ ָשה ְד ָב ִרים‬The Five Payments
Even though complete monetary value cannot be ascribed to bodily
damage (nobody would agree to take money and choose to lose a limb!),
nevertheless these five types of damages can be ascribed monetary value
and are require compensation whenever a Jew causes bodily damage to
his fellow man.
‫ – ֶנזֶק‬Damages – The loss of the victim’s “value”.
A person’s “value” is equal to the amount of money a person would
receive if he were to sell himself as a slave.1
The loss in “value” is calculated by assessing the difference in the victim’s
slave value before and after the bodily damage was done.
For example:
In a case where someone amputated another person’s arm, the ‫ֶנזֶק‬
would be measured by assessing the victim’s slave value before losing his
arm (e.g. If he could be a diamond cutter = $10,000) and subtracting the
victim’s present slave value without an arm (who can now only work as a
guard = $8,000) for a total of $2,000 as ‫ ֶנזֶק‬payment.
‫ – ַצ ַער‬Pain – The value of the pain the victim received .
This is determined by assessing how much a person would pay to
avoid such pain.
In the example above, ‫ ַצ ַער‬would be measured by assessing how
much a person would pay for his arm to be amputated painlessly if it was
going to be amputated anyway.
‫ – ִרּפּוי‬Health costs – The related costs necessary to bring the victim back to his
health
e.g., Doctor bills, hospital bills, medicine bills, etc.
‫ מרש"י פרק החובל‬1
8-May-08 5 Devarim.doc
17
‫ידיעות כלליות‬
‫ – ֶש ֶבת‬Unemployment – The temporary loss of employment during his recovery
period.
In the example above, ‫ ֶש ֶבת‬would be payment for the work that the
victim would have been capable of doing a without an arm (e.g., a guard at
$6 p/h) but can now not do temporarily due to his wounds.
The permanent loss of work due to the loss of his arm (e.g., the
inability to cut diamonds at $10 p/h), is paid for with ‫ ֶנזֶק‬.
‫ּבֹושת‬
ֶ – Embarrassment – The amount a person would give to avoid this
embarrassment.
When calculating “embarrassment”, the social status of the victim and
the offender must be taken in account.
This is because the same action if done to a prominent person will
cause greater embarrassment than if it was done to a simple person.
Likewise, the same action if done by a prominent person will cause
greater embarrassment than if it was done by a simple person.
8-May-08 5 Devarim.doc
‫ידיעות כלליות‬
18
‫בֹורא ְנ ָפׁשֹות‬
ֵ ‫ִּב ְר ַּכת‬
‫בֹורא ְנ ָפׁשֹות‬
ֵ is said after eating any food or liquid that does not qualify for an
‫על ַה ִמ ְחיָה‬,
ַ ‫ֶפן‬
ֶ ‫על ַהג‬,
ַ ‫ ַעל ַה ֵּפרֹות‬or ‫ב ְר ַכת ַה ָמזֹון‬.
ִ
Therefore all foods or drinks require ‫בֹורא נְ ָפׁשֹות‬
ֵּ excluding those
made from the ‫( ִׁש ְב ַעת ַה ִמנִ ים‬dates, figs, olives, pomegranates, grapes, wine
or grape juice) and excluding most grain products like bread and cake. 1
‫בֹורא ְנ ָפׁשֹות‬
ֵ ‫ – ִּב ְר ַּכת‬The Text
‫בֹורא נְ ָפׁשֹות ַרבֹות‬
ֵּ
‫עֹולם‬
ָ ‫ה ֱאל ֵֹּקינר ֶמ ֶל ְּו ָה‬-‫ַאתה יהו‬
ָ ‫ררּו‬
ְ ‫ָב‬
<many living things<Who created<of the world <King <Our God <Hashem<You<Blessed are
‫ֶפׁש ָכל ָחי‬
ֶ ‫ַעל ָכל ַמה ֶׁש ָב ָרא( ָת) ְל ַה ֲחיֹות ָב ֶהם נ‬
>of every life <the soul
<to sustain
‫וְ ֶח ְסרֹונָן‬
< that you created < (and)for all < and their necessities
2
:‫עֹול ִמים‬
ָ ‫ָה‬
‫ֵּחי‬
‫ררּו‬
ְ ‫ָב‬
of the worlds <the life giver<Blessed is
This Beracha thanks Hashem for creating various living things and all
that is necessary to sustain them (e.g., essentials) and for the beneficial
non essentials (e.g., fruit). The Beracha ends proclaiming Hashem as the
life giver of the world.
‫בֹורא ְנ ָפׁשֹות‬
ֵ ‫ ִּב ְר ַּכת‬- The Halachos
3
‫ַּה ִּׁשיעּור‬
After eating food:
‫בֹורא נְ ָפׁשֹות‬
ֵּ is said only after eating a ‫( ְכזַיִ ת‬Lit. olive size) or more. A
‫ ְכזַיִ ת‬is approximately equivalent to the size of ½ a middle slice of rye bread
(or ½ a large egg).
In addition, ‫בֹורא נְ ָפׁשֹות‬
ֵּ on food is said only if the food is eaten " ‫ִב ְכ ֵּדי‬
‫ילת ְפ ַרס‬
ַ ‫"ַאכ‬
ִ (lit. in the time it takes to eat a portion) which amounts to 3 to 4
minutes. If it took more than 4 minutes to eat a ‫ ְכזַיִ ת‬of food, a ‫בֹורא נְ ָפׁשֹות‬
ֵּ
should not be said.
‫א‬:‫ שו"ע רז‬1
‫ג‬:‫תורגם ע"פ המ"ב רז‬2
‫א ומ"ב שם‬:‫ שו"ע רי‬3
8-May-08 Borai Nefashos 06.doc
‫ידיעות כלליות‬
19
After drinking a liquid:
‫בֹורא נְ ָפׁשֹות‬
ֵּ is said only if the amount drunk is a ‫יעית‬
ִ ‫( ְר ִב‬Lit. a
quarter) or more. A ‫יעית‬
ִ ‫ ְר ִב‬is equivalent to just over 3 fluid oz.
In addition, ‫בֹורא נְ ָפׁשֹות‬
ֵּ is said only if the liquid is drunk " ‫ִב ְכ ֵּדי ְׁש ִתיַת‬
‫יעית‬
ִ ‫"ר ִב‬.
ְ This is the normal time it takes to drink a ‫יעית‬
ִ ‫[ ְר ִב‬two sips with a
short pause in between]. If it took more than this short time to drink a
‫יעית‬
ִ ‫ר ִב‬,
ְ a ‫בֹורא נְ ָפׁשֹות‬
ֵּ does not have to be said.
‫יעּורים ׁשֹונִּ ים ֵאינָם ִּמ ְצ ַּט ְר ִּפים‬
ִּ ‫ – ִּׁש‬Different types ‫יעררים‬
ִ ‫ ִׁש‬cannot be combined
to require a ‫בֹורא נְ ָפׁשֹות‬.
ֵּ Therefore, one is not obligated to say a ‫בֹורא נְ ָפׁשֹות‬
ֵּ
4
after eating half a ‫ ְכזַיִ ת‬of food and half a ‫יעית‬
ִ ‫ ְר ִב‬of liquid.
‫דֹומים ִּמ ְצ ַּט ְר ִּפים‬
ִּ ‫יעּורים‬
ִּ ‫ – ִּׁש‬The same type of ‫יעררים‬
ִ ‫ ִׁש‬are combined to require a
‫בֹורא נְ ָפׁשֹות‬
ֵּ even if one of them would have otherwise required a different
‫ַאחרֹונָה‬
ַ ‫ב ָר ָכה‬.
ְ
Therefore, if one ate half a ‫ ְכזַיִ ת‬of bread or cake or half a ‫ ְכזַיִ ת‬of
one of the ‫( ִׁש ְב ַעת ַה ִמנִ ים‬dates, pomegranates, olives, figs or grapes) and
also ate a half a ‫ ְכזַיִ ת‬of other foods, they are ‫ ִמ ְצ ָת ֵּרף‬and he is required to
make a ‫בֹורא נְ ָפׁשֹות‬.
ֵּ 5
‫ַאחת‬
ַּ ‫ ְב ָר ָכה‬- Only one ‫בֹורא נְ ָפׁשֹות‬
ֵּ is required even if one ate both a ‫ ְכזַיִ ת‬of food
and a ‫יעית‬
ִ ‫ ְר ִב‬of liquid.6
‫ ָס ֵפק ְב ָרכֹות ְל ָה ֵקל‬- ‫בֹורא נְ ָפׁשֹות‬
ֵּ is ‫מ ְד ַר ָבנָן‬,
ִ therefore it is not said when there is
doubt if it is required (e.g., if he is not sure if he ate a ‫ילת‬
ַ ‫ַאכ‬
ִ ‫ְכזַיִ ת ִב ְכ ֵּדי‬
7
‫ ) ְפ ַרס‬or when in doubt if it has already been said.
‫ ָט ָעה ַּב ְב ָר ָכה‬- If one mistakenly said an ‫ ַעל ַה ִמ ְחיָה‬or ‫ ִב ְר ַכת ַה ָמזֹון‬in place of a
‫בֹורא נְ ָפׁשֹות‬,
ֵּ he is not Yotzai.
The 2 exceptions to this rule are:
Rice – If he mistakenly said an ‫ ַעל ַה ִמ ְחיָה‬on rice instead of a
‫בֹורא נְ ָפׁשֹות‬
ֵּ is Yotzai ‫ ְב ִדי ָע ַבד‬.
Fruit – If he mistakenly said an ‫ ַעל ַה ֵּפרֹות‬on fruit (other than the
‫)ׁש ְב ַעת ַה ִמנִ ים‬
ִ instead of a ‫בֹורא נְ ָפׁשֹות‬
ֵּ he is Yotzai ‫יע ַבד‬
ָ ‫ ְב ִד‬8
‫א‬:‫ מ"ב רי‬4
‫א‬:‫ מ"ב רי‬5
‫א ומ"ב שם‬:‫ שו"ע רז‬6
‫ד‬:‫מ"ב רז‬7
‫א‬:‫ מ"ב רז‬8
8-May-08 Borai Nefashos 06.doc
‫ידיעות כלליות‬
20
‫ִב ְר ַכת ַה ָמזֹון‬
‫ ִב ְר ַכת ַה ָמזֹון‬are the ‫ ְּב ָרכֹות‬that are said after eating a bread based meal.
‫ ַה ְמקֹור‬- The source of this obligation to bless after eating a satiating meal of bread
is the ‫ ָפסּוק‬in the Torah: )‫י‬:‫(דברים ח‬
‫יך‬
ָ ‫ֱאל ֶֹה‬
‫ֶאת ְיהֹוָה‬
your God
ָ ‫ֵ ַר ְכ‬
ָ ‫ְו ָ ָ ְע‬
ָ ‫"וְ ַכ ְל‬
> Hashem> and you will bless> and you will be satisfied>You will eat
"‫ָלך‬
‫ָתן‬
ַ ‫ֲא ֶשר נ‬
you.
> that he gave
‫ַעל ָה ֶרץ ַהטֹ ָ ה‬
>for the good land
As indicated in the ‫פסּוק‬,
ָ the Torah obligates to thank for three things:
1." ָ ‫“ – "וְ ַכ ְל‬You will eat” - for the food,
2."‫“ – " ַעל ָה ֶרץ‬For the land”,
3."‫“ – " ַהטֹ ָ ה‬the good” (of the land) – for the ‫בית ַה ִמ ְּק ָדׁש‬.
ֵ
Hence:
‫ ג' ִראשֹונֹות‬- The first three ‫ ְּב ָרכֹות‬of ‫ ִב ְּר ַכת ַה ָמזֹון‬are ‫אֹוריְּ ָתא‬
ַ ‫( ִמ ְּד‬from the Torah).
They are: 1. "‫" ִב ְר ַכת ַהזָן‬- Beracha of “who nourishes”
2. "‫א ֶרץ‬
ֳ ‫" ִב ְר ַכת ָה‬- Beracha of “the land”
3. "‫ש ָליִ ם‬
ָ ‫ " ִב ְר ַכת בֹונֵה יְ ר‬- Beracha of “builder of Yerushalaim”
‫יעית‬
ִ ִ ‫ ְב ָר ָכה ְר‬- The 4th and last ‫ ְּב ָר ָכה‬is ‫מ ְּד ַר ָבנָן‬.
ִ
4. " ‫ " ִב ְר ַכת ַהטֹו וְ ַה ֵמ ִטי‬- Beracha of “The good and does good”
‫ ָה ַר ֲח ָמן‬- The Tefillos of ‫ ָה ַר ֲח ָמן‬that are said after the 4th ‫ ְּב ָר ָכה‬are "accepted
Minhag" dating back as far as the times of the ‫ גְּ ָמ ָרא‬and the
subsequent Geonim period.
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
21
‫ – ִב ְר ַכת ַה ָמזֹון‬Part II – The Berachos
1
"‫" ִב ְר ַכת ַהזָן‬, the first Beracha, starts at the beginning of ‫ ִב ְּר ַכת ַה ָמזֹון‬and ends at
‫ַאתה ד' ַהזָן ֶאת ַהכֹל‬
ָ ‫ ָברּוך‬.
‫ ִב ְר ַכת ַהזָן‬thanks Hashem for the food that he gives us and how he nourishes
the world (‫ זָן‬nourishes - like ‫)מזֹונֹות‬.
ְּ
‫ ַה ְמ ַח ֵבר‬- This Beracha was composed by ‫ מ ֶֹׁשה ַר ֵבינּו‬when ‫ְּכ ַלל יִ ְּש ָר ֵאל‬
received the ‫מן‬.
ָ
2
"‫" ִב ְר ַכת ָה ֳא ֶרץ‬, the second Beracha, starts at ‫נֹודה ְּל ָך‬
ֶ and ends at ‫ַאתה ד' ַעל‬
ָ ‫ָברּוך‬
‫ ָה ֶרץ וְּ ַעל ַה ָמזֹון‬.
‫ ִב ְר ַכת ָה ֳא ֶרץ‬thanks Hashem for ‫א ֶרץ יִ ְּש ָר ֵאל‬.
ֶ
"By the way" ‫ ִב ְּר ַכת ָה ֳא ֶרץ‬also thanks Hashem for many other things
(Torah, Bris, ‫ יְּ ִציַאת ִמ ְּצ ַריִ ם‬etc.) and is a general ‫ ְּב ָר ָכה‬of thanks.
‫ ַעל ַהנִ ִסים‬is said to thank Hashem for the miracles of ‫נּוכה‬
ָ ‫ ַח‬and ‫פּורים‬.
ִ
It is said in ‫ ִב ְּר ַכת ָה ֳא ֶרץ‬because it too is a Tefillah of thanks.
‫ ַה ְמ ַח ֵבר‬- ‫ ִב ְּר ַכת ָה ֳא ֶרץ‬was composed by ‫הֹוׁש ַע‬
ֺ ְּ‫ י‬when ‫ ְּכ ַלל יִ ְּש ָר ֵאל‬entered ‫ֶא ֶרץ‬
‫יִ ְּש ָר ֵאל‬.
3
"‫ש ָל ִים‬
ָ ‫" ִב ְר ַכת בֹונֵה ְיר‬, the 3rd ‫ב ָר ָכה‬,ְּ starts at ‫ ַר ֵחם נָא‬and ends at ‫ַאתה ד' בֹונֵה‬
ָ ‫ָברּוך‬
‫ ְּב ַר ֲח ָמיו יְ ר ָש ָליִ ם‬.
‫ ִב ְר ַכת בֹונֵה יְ ר ָש ָליִ ם‬is about ‫רּוׁש ָליִ ם‬
ָ ְּ‫ י‬and the ‫בית ַה ִמ ְּק ָדׁש‬.
ֵ
‫ֲלה וְ ָי ֹא‬
ֶ ‫ ְר ֵצה וְ ַיע‬- ‫ ְּר ֵצה‬and ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬are said in this ‫( ְּב ָר ָכה‬when
applicable) because they also request the rebuilding of ‫רּוׁש ַליִ ם‬
ָ ְּ‫י‬.
‫ ַה ְמ ַח ֵבר‬- This ‫ ְּב ָר ָכה‬was composed by ‫ ָדוִ ד ַה ֶמ ֶלך‬when ‫רּוׁש ַליִ ם‬
ָ ְּ‫ י‬was
established as the ‫עיר ַהק ֶֹדש‬.
ִ
‫ ְּׁשלֹמֹה ַה ֶמ ֶלך‬added to the ‫ ְּב ָר ָכה‬after the ‫ ֵבית ַה ִמ ְּק ָדׁש‬was built.
When the ‫ ֵבית ַה ִמ ְּק ָדׁש‬was destroyed, Tefillos were added for the
rebuilding of the ‫ ֵבית ַה ִמ ְּק ָדׁש‬.
‫ ִב ְר ַכת בֹונֵה יְ ר ָש ָליִ ם‬uncharacteristically ends with the word ‫ָאמן‬,
ֵ to
differentiate between the first 3 ‫ ְּב ָרכֹות‬that are ‫אֹוריְּ ָתא‬
ַ ‫ ִמ ְּד‬and
the last ‫ ְּב ָר ָכה‬which is ‫מ ְּד ַר ָבנָן‬.
ִ
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
4
" ‫וְ ַה ֵמ ִטי‬
22
‫" ִב ְר ַכת ַהטֹו‬,
the fourth and last ‫ב ָר ָכה‬,
ְּ starts at ...'‫ַאתה ד‬
ָ ‫ָברּוך‬
‫ ַה ֶמ ֶלך ַהטֹו וְ ַה ֵמ ִטי ַלכֹל‬...‫ָאבינּו ַמ ְּל ֵכנּו‬
ִ ‫ל‬-‫ ָה ֵא‬and ends at ‫עֹולם ַעל יְּ ַח ְּס ֵרנּו‬
ָ ‫ל‬.
ְּ
‫ ִב ְר ַכת ַהטֹו וְ ַה ֵמ ִטי‬is a praise of Hashem's constant goodness.
‫ ִחי ָ ה‬- This ‫ ְּב ָר ָכה‬is ‫מ ְּד ַר ָבנָן‬.
ִ
‫ ַה ְמ ַח ֵבר‬- ‫ ִב ְּר ַכת ַהטֹוב וְּ ַה ֵמ ִטיב‬was composed by the ‫ ֵבית ִדין‬of ‫יאל‬
ֵ ‫ַמ ִל‬
ְּ ‫ַר ָבן ג‬
a few years after the Roman conquer and destruction of ‫יתר‬
ַ ‫ֵב‬
nd
(approx. 65 years after the destruction of the 2 ‫)בית ַה ִמ ְּק ָדׁש‬.
ֵ
This ‫ ְּב ָר ָכה‬was made in gratitude of the double miracle that had
occurred. Governmental permission had been granted to bury the
bodies of those killed by the Roman massacre of ‫יתר‬
ַ ‫ ֵב‬and that the
bodies miraculously did not decompose in the interim years.
‫ ַענִ יַת ֵמן‬- ‫ָאמן‬
ֵ should be said whenever hearing the ending of this
‫עֹולם ַעל יְּ ַח ְּס ֵרנּו( ְּב ָר ָכה‬
ָ ‫)ל‬.
ְּ
‫ ָה ַר ֲח ָמן‬- The Tefillos of ‫ ָה ַר ֲח ָמן‬that are said after ‫עֹולם ַעל יְּ ַח ְּס ֵרנּו‬
ָ ‫ ְּל‬are "accepted
Minhag" dating back as far as the times of the ‫ גְּ ָמ ָרא‬and the subsequent
Geonim period.
‫ – ַענִ יַת ֵמן‬Each ‫ ָה ַר ֲח ָמן‬is an independent request. ‫ָאמן‬
ֵ may be said whenever
hearing the ending of any of the ‫ה ַר ֲח ָמן‬s.
ָ
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
23
‫ – ִב ְר ַכת ַה ָמזֹון‬Part III – The Obligation
‫יתא‬
ָ ‫אֹור‬
ַ ‫ – ִמ ְד‬The Torah obligation of ‫ ִב ְּר ַכת ַה ָמזֹון‬applies when one has eaten and
has become satiated as the ‫ פסוק‬says "‫"וְּ ָש ָב ְּעת‬- "and you will be satisfied".
‫ ִמ ְד ַר ָבנָן‬- ‫ ְּכ ַלל יִ ְּש ָר ֵאל‬took upon themselves to say ‫ ִב ְּר ַכת ַה ָמזֹון‬even after eating
just a ‫ ְּכזַיִ ת‬or more (approximately ½ of a middle slice of rye bread) even
if one is not satiated.
Hence:
If one ate a ‫ ְּכזַיִ ת‬of bread and was satiated and is in doubt if he said
‫ב ְּר ַכת ַה ָמזֹון‬,
ִ it is a doubt of a Torah obligation and therefore
he must say (repeat) ‫( ִב ְּר ַכת ַה ָמזֹון‬because ‫חּומ ָרא‬
ְּ ‫אֹוריְּ ָתא ְּל‬
ַ ‫)ס ֵפק ְּד‬.
ָ
If one ate a ‫ ְּכזַיִ ת‬or more but was not satiated and is in doubt if he said
‫ב ְּר ַכת ַה ָמזֹון‬,
ִ it is a doubt of a Rabbinic obligation and therefore
he is not required to say (repeat) ‫( ִב ְּר ַכת ַה ָמזֹון‬because ‫ָס ֵפק ְּד ַר ָבנָן‬
‫קּולא‬
ָ ‫)ל‬.
ְּ
If one ate less than a ‫ ְּכזַיִ ת‬of bread, he is not required to say ‫ִב ְּר ַכת ַה ָמזֹון‬
(even if he was satiated from other foods).
‫ – ִב ְר ַכת ַה ָמזֹון‬Part IV – Halachos
‫ – ְב ָר ָכה ִראשֹונָה‬The ‫ ְּב ָר ָכה‬of ‫ָארץ‬
ֶ ‫מֹוציא ֶל ֶחם ִמן ָה‬
ִ ‫ ַה‬that is said before eating bread is
required even if one only intends to eat a minimal amount of bread (e.g., a
crumb).
‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ – ִב ְר ַכת ַעל נְ ִט‬If one intends to eat more than a ‫יצה‬
ָ ‫ ְכ ֵב‬of bread he is
required to wash his hands before eating and to make the ‫ ְּב ָר ָכה‬of ‫ילת‬
ַ ‫ַעל נְּ ִט‬
‫ָדיִ ם‬
ַ ‫י‬.
‫יצה‬
ָ ‫ ָפחֹות ִמ ְכ ֵב‬- If he intends to eat more than a ‫ ְכזַיִ ת‬but less than a ‫יצה‬
ָ ‫כ ֵב‬,
ְ he is
required to wash but does not make the ‫ ְּב ָר ָכה‬of ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫על נְּ ִט‬.
ַ
 Note: A ‫ ְכזַיִ ת‬is approximately ½ a large slice (middle slice) of rye bread.
A ‫יצה‬
ָ ‫ ְכ ֵב‬is equivalent to two ‫ֵיתים‬
ִ ‫ ְכז‬or approximately a full large slice
of rye bread.
‫ ָפחֹות ְמ ְכזַיִ ת‬- If one intends to eat less than a ‫ ְכזַיִ ת‬of bread, ‫ילה‬
ַ ‫ ְּל ַכ ְּת ִח‬it is preferable
to wash (but not necessarily an obligation).
Nevertheless, as mentioned above he is obligated to make the ‫ ְּב ָר ָכה‬of ‫מֹוציא‬
ִ ‫ַה‬
even on the smallest amount.
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
24
‫נֹוספֹות‬
ָ ‫ – ְ ִפילֹות ַה‬Part V – Added Tefillos
‫ – ְר ֵצה‬On Shabbos, ‫ ְּר ֵצה‬is added before ‫רּוׁש ַליִ ם‬
ָ ְּ‫ּובנֵה י‬.
ְּ
‫ֲלה וְ ָי ֹא‬
ֶ ‫ – ַיע‬On Yom Tov, Chol Hamoed and Rosh Chodesh ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬is added
before ‫רּוׁש ַליִ ם‬
ָ ְּ‫ּובנֵה י‬.
ְּ
‫קֹודם‬
ֶ ‫וְש ֵאינֹו ָ ִדיר ָ ִדיר‬
ֶ ‫ ָ ִדיר‬- When ‫ ְּר ֵצה‬and ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬are added, ‫ר ֵצה‬,
ְּ
which is more common is said first because of the rule of ‫ָת ִדיר וְּ ֶׁש ֵאינֹו‬
‫קֹודם‬
ֶ ‫ – ָת ִדיר ָת ִדיר‬when there is common and uncommon, the common
takes precedence.
‫ ַעל ַהנִ ִסים‬- ‫ ַעל ַהנִ ִסים‬is added in the 2nd ‫ ְּב ָר ָכה‬on ‫נּוכה‬
ָ ‫ ַח‬and ‫פּורים‬.
ִ
‫ – ָש ַכח‬If one forgot to say ‫על ַהנִ ִסים‬,
ַ ‫ ְּר ֵצה‬or ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬the following rules apply:
‫ַמ ֵרי‬
ְ ‫ ָש ַכח ְלג‬- If one completely forgot to say any of the added Tefillos, the rule
that applies to all is: If the meal was a required meal, he must repeat
benching, if the meal was not required, he does not have to repeat
benching.
Therefore,
If one forgot ‫ ְּר ֵצה‬or ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬at the first 2 meals of ‫ ַׁש ָבת‬or ‫יֹום‬
‫טֹוב‬, (since these meals are obligatory)
he must repeat benching.
‫ ְּר ֵצה‬at Seuda Shlishis (or any extra meals added),
or forgot ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬on Chol Hamoed or Rosh Chodesh ,
or forgot ‫ ַעל ַהנִ ִסים‬on Chanukah or Purim,
he does not have to repeat benching.
If one forgot
Note: Seuda Shlishis is not considered a obligatory meal because there
are opinions that one does not need to eat bread but rather can be
Yotzai with Mezonos (or even fruit).
Note: Since the Seudas Purim is obligatory, many hold that if he forgot
‫ ַעל ַהנִ ִסים‬at the Seudas Purim, he must repeat benching.
'‫ירת ד‬
ַ ‫ַאמ‬
ִ ‫ – נִ זְ ַכר ִל ְפנֵי‬If he realized that he had not said one of the above added
Tefillos before saying “Hashem” of the end of the ‫( ְּב ָר ָכה‬i.e. before
saying ‫ה‬-‫ה ו‬-‫ַאתה י‬
ָ ‫) ָברּוך‬, he should go back and say the Tefillah that he
missed and continue from there.
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
25
'‫ירת ד‬
ַ ‫ַאמ‬
ִ ‫ַאחר‬
ַ ‫ – נִ זְ ַכר ִל‬If he realized that he had not said one of the above added
Tefillos after saying “Hashem” of the end of the ‫ ְּב ָר ָכה‬but no more (i.e.,
after saying ‫ה‬-‫ה ו‬-‫ַאתה י‬
ָ ‫) ָברּוך‬.
‫ – ַעל ַהנִ ִסים‬If he had forgotten ‫על ַהנִ ִסים‬,
ַ he should continue Benching
and say ‫ ַעל ַהנִ ִסים‬later as a ‫( ָה ַר ֲח ָמן‬where the ‫’ה ַר ֲח ָמן‬s
ָ are added
for Yom Tov and Rosh Chodesh). After he says ‫ל ִֹקים‬-‫ְּב ֵעינֵי ֶא‬
‫ָאדם‬
ָ ְּ‫ ו‬he should say ‫ֲשה ָלנּו נִ ִסים וְּ נִ ְּפ ָלאֹות ַכ ֲא ֶׁשר ָע ָשה‬
ֶ ‫ָה ַר ֲח ָמן הּוא ַיע‬
...... ‫ימי‬
ֵ ‫ ִב‬....‫ָמים ָה ֵהם ַב ְּז ַמן ַהזֶה‬
ִ ‫בֹותינּו ַבי‬
ֵ ‫ ַל ֲא‬.
‫ֲלה וְ ָי ֹא‬
ֶ ‫ – ְר ֵצה וְ ַיע‬If he had forgotten ‫ ְּר ֵצה‬or ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬, then he should
say the words ‫יך‬
ָ ‫( ַל ְּמ ֵדנִ י ֺח ֶק‬to complete the Pasuk of “ '‫ַאתה ד‬
ָ ‫ָברּוך‬
‫יך‬
ָ ‫)”ל ְּמ ֵדנִ י ֺח ֶק‬
ַ and then he should go back and say the Tefillah that
he missed and continue from there.
‫ַאחר ִסי ם ַה ְב ָר ָכה‬
ַ ‫ – נִ זְ ַכר ִל‬If he realized that he had not said one of the above
added Tefillos after saying the ending of that ‫( ְּב ָר ָכה‬i.e., after saying
‫ה בֹונֶה‬-‫ה ו‬-‫ַאתה י‬
ָ ‫) ָברּוך‬,
‫ – ַעל ַהנִ ִסים‬If he had forgotten ‫על ַהנִ ִסים‬,
ַ he should continue Benching
and say ‫ ַעל ַהנִ ִסים‬later as a ‫( ָה ַר ֲח ָמן‬where the ‫’ה ַר ֲח ָמן‬s
ָ are added
for Yom Tov and Rosh Chodesh). After he says ‫ל ִֹקים‬-‫ְּב ֵעינֵי ֶא‬
‫ָאדם‬
ָ ְּ‫ ו‬he should say ‫ֲשה ָלנּו נִ ִסים וְּ נִ ְּפ ָלאֹות ַכ ֲא ֶׁשר ָע ָשה‬
ֶ ‫ָה ַר ֲח ָמן הּוא ַיע‬
...... ‫ימי‬
ֵ ‫ ִב‬....‫ָמים ָה ֵהם ַב ְּז ַמן ַהזֶה‬
ִ ‫בֹותינּו ַבי‬
ֵ ‫ ַל ֲא‬.
‫ֲלה וְ ָי ֹא‬
ֶ ‫ – ְר ֵצה וְ ַיע‬If he had forgotten ‫ ְּר ֵצה‬or ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ ַיע‬, he should finish
the ‫ ְּב ָר ָכה‬and then add in a special replacement ‫ ְּב ָר ָכה‬instead of
the Tefillah that he missed (e.g., for missing ‫ ְּר ֵצה‬on Shabbos he
should say ‫נּוחה‬
ָ ‫ָתן ַׁש ָבתֹות ִל ְּמ‬
ַ ‫עֹולם ֶׁשנ‬
ָ ‫לֹ ֵק ינּו ֶמ ֶל ְּך ָה‬-‫ַאתה ד' ֱאא‬
ָ ‫רּוך‬
ְּ ‫ָב‬
:‫ַאתה ד' ְּמ ַק ֵדׁש ַה ַש ָבת‬
ָ ‫רּוך‬
ְּ ‫ ָב‬:‫ַאה ָבה ְּלאֹות וְּ ִל ְּב ִרית‬
ֲ ‫) ְּל ַעּמֹו יִ ְּש ָר ֵאל ְּב‬. He
then continues benching.
The same would apply if he already started the next ‫ ְּב ָר ָכה‬and said
‫עֹולם‬
ָ ‫ ֶמ ֶלך ָה‬...‫ַאתה‬
ָ ‫( ָברּוך‬but did not start the word ‫ָאבינּו‬
ִ ‫ל‬-‫) ַה ֵא‬, he
may continue by switching to the replacement ‫ ְּב ָר ָכה‬and then say
the ‫ ְּב ָר ָכה‬of ...‫ָאבינּו‬
ִ ‫ל‬-‫ ָה ֵא‬.
‫יה‬
ָ ‫ַאח ֵר‬
ֲ ‫ַאחר ַה ְת ָח ַלת ְב ָר ָכה ֶש ְל‬
ַ ‫ – נִ זְ ַכר ִל‬If he realized that he forgot ‫ ְּר ֵצה‬or ‫ֲלה וְּ ָיבֹא‬
ֶ ‫ַיע‬
and has already started saying the words of ‫ָאבינּו‬
ִ ‫ל‬-‫ ַה ֵא‬, it is too late and he
must repeat benching if it was a required meal (as above e.g., first 2 meals
on ‫ ַׁש ָבת‬or ‫ )יֹום טֹוב‬or he may continue benching without going back if it
was an optional meal (as above: e.g., 3rd meal on Shabbos or Rosh
Chodesh [or for ‫ ַעל ַהנִ ִסים‬on Chanukah or Purim]).
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
26
Remembered (at)
Before saying
Hashem of
'‫ָבר ך ַא ָ ה ד‬
Just after
saying Hashem
of '‫ָבר ך ַא ָ ה ד‬
After starting
the word after
Hashem of
'‫ָבר ך ַא ָ ה ד‬
Just after
finishing
the ‫ְב ָר ָכה‬
After starting
the next ‫ְב ָר ָכה‬
but only saying
until ‫עֹולם‬
ָ ‫ֶמ ֶלך ָה‬
After starting
the word after
‫עֹולם‬
ָ ‫ ֶמ ֶלך ָה‬of
the next ‫ְב ָר ָכה‬
After
saying
the
‫’ה ַר ֲח ָמן‬s
ָ
After
finishing
Benching
‫ַעל‬
‫ַהנִ ִסים‬
‫ְר ֵצה‬
Go back & say
it & continue
from there.
Go back & say
it & continue
from there.
Continue & say
it later as a
‫ָה ַר ֲח ָמן‬
Say until ‫ֶמ ֶלך‬
‫עֹולם‬
ָ ‫& ָה‬
continue with
the replacement
‫ב ָר ָכה‬.
ְּ
Say until ‫ֶמ ֶלך‬
‫עֹולם‬
ָ ‫& ָה‬
continue with
the replacement
‫ב ָר ָכה‬.
ְּ
Continue &
say it later as a
‫ָה ַר ֲח ָמן‬
Repeat
benching
Continue
Continue
Repeat
benching
Repeat
benching
Go back & say
it & continue
from there.
Continue &
say it later as a
‫ָה ַר ֲח ָמן‬
Finish the
‫ & ְּב ָר ָכה‬then
say the added
replacement
‫ב ָר ָכה‬.
ְּ
Finish the
‫ & ְּב ָר ָכה‬then
say the added
replacement
‫ב ָר ָכה‬.
ְּ
Continue &
say it later
as a ‫ָה ַר ֲח ָמן‬
Say the
added
replacement
‫ב ָר ָכה‬.
ְּ
‫ֲלה‬
ֶ ‫ַיע‬
‫וְ ָי ֹא‬
Continue & say
it later as a
‫ָה ַר ֲח ָמן‬
Say ‫יך‬
ָ ‫ַל ְּמ ֵדנִ י ֺח ֶק‬
& then go back
& say ‫& ְּר ֵצה‬
continue from
there.
Say ‫יך‬
ָ ‫ַל ְּמ ֵדנִ י ֺח ֶק‬
& then go back
& say ‫ֲלה וְ ָי ֹא‬
ֶ ‫ַיע‬
& continue from
there.
Repeat
benching
Repeat
benching
Repeat
benching
Say the
added
replacement
‫ב ָר ָכה‬.
ְּ
‫ – ִב ְר ַכת ַה ָמזֹון‬Part VI – Related Tefillos
‫ – ִשיר ַה ַמעֲלֹות‬The Zohar writes that it is important to mention the ‫ֵבית ַה ִמ ְּק ָדׁש‬
during the meal. Therefore the custom is to say ‫ַהרֹות ָב ֶבל‬
ֲ ‫ ַעל נ‬or ‫ ִׁשיר ַה ַמעֲלֹות‬at
ִ
the end of the meal just before ‫ב ְּר ַכת ַה ָמזֹון‬.
There are different customs as to when ‫ַהרֹות ָב ֶבל‬
ֲ ‫ ַעל נ‬is said and if it is said at
all.
ֲ ‫ ַעל נ‬is not said on Shabbos, Yom Tov, any day
All agree that ‫ַהרֹות ָב ֶבל‬
that ‫ ַת ֲחנּון‬is not said or at a ‫עּודת ִמ ְּצוָה‬
ַ ‫ ְּס‬like a Chasunah, Bris, Pidyon Haben,
etc..
‫ַהרֹות ָב ֶבל‬
ֲ ‫ ַעל נ‬is not said at these times because it is not proper to
ֲ ‫)על נ‬
ַ on
mention the destruction of the ‫( ֵבית ַה ִמ ְּק ָדׁש‬as mentioned in ‫ַהרֹות ָב ֶבל‬
Shabbos or Yom Tov, etc. but rather the hope of the ‫ ֵבית ַה ִמ ְּק ָדׁש‬being rebuilt
(as mentioned in ‫)ׁשיר ַה ַמעֲלֹות‬.
ִ
‫ – צ ר ִמ ֶשלֹו‬In the ‫ ְּז ִמירֹות‬of Friday night, the last ‫ירה‬
ָ ‫ ְּז ִמ‬sung is the ‫ירה‬
ָ ‫ ְּז ִמ‬of ‫צּור‬
‫מ ֶׁשלֹו‬.
ִ This ‫ירה‬
ָ ‫ ְּז ִמ‬does not mention Shabbos but rather is an introduction to
‫ב ְּר ַכת ַה ָמזֹון‬.
ִ Each of the stanzas corresponds to one of the first three ‫ ְּב ָרכֹות‬of
‫ב ְּר ַכת ַה ָמזֹון‬.
ִ
‫עֹולמֹו‬
ָ ‫ ַהזָן ֶאת‬corresponds to "‫" ִב ְּר ַכת ַהזָן‬
‫ ַעל ֶא ֶרץ ֶח ְּמ ָדה‬....‫תֹודה נְּ ָב ֵרך‬
ָ ‫ ְּב ִׁשיר וְּ קֹול‬corresponds to "‫" ִב ְּר ַכת ָה ֳא ֶרץ‬
‫ ַר ֵחם ְּב ַח ְּס ֶד ָך‬and ‫ יִ ָבנֶה ַה ִּמ ְּק ָדש‬correspond to "‫רּוׁש ָליִ ם‬
ָ ְּ‫" ִב ְּר ַכת בֹונֵה י‬
Because of the strong resemblance to ‫ב ְּר ַכת ַה ָמזֹון‬,
ִ some recommend to have in
mind not to be Yotzai ‫ ִב ְּר ַכת ַה ָמזֹון‬when singing ‫צּור ִמ ֶׁשלֹו‬.
8-May-08 Bircas hamazone 06.doc
‫ידיעות כלליות‬
27
‫ ָח ְד ֵשׁי ַה ָשׁ ָנה‬- Part II
‫ יְ ֵמי ַה חֹ ֶדשׁ‬- The Jewish calendar is composed of months that are based on the lunar cycle, i.e.,
the time it takes for the moon to rotate the earth. The length of the lunar cycle is 29½
days and 793 ‫( ֲח ָל ִקים‬a ‫ ֵח ֶלק‬is 1/1080th of an hour,1/18th of a minute or 3.3 seconds) or 29
days, 12 hours, 44 minutes and 3.33 seconds.
‫ ח ֶֹדשׁ ָמ ֵלא ְו חֹ ֶדשׁ ָח ֵסר‬- Since the lunar cycle is 29 ½ days (approx.), the months will fluctuate
in length between 29 days (‫ )חֹ ֶדשׁ ָח ֵסר‬and 30 days (‫ )ח ֶֹדשׁ ָמ ֵלא‬to compensate for the half
day. Originally the length of each month was determined by ‫ ֵבּית ִד ין‬subject to witnesses
seeing the new moon. If two witnesses saw the new moon on the 30 th of the month, ‫ֵבּית‬
‫ ִדין‬would proclaim that day (the 30th) as the 1st of the next month. If witnesses did not
come on the 30th day of the month, that day would remain the 30 th day of the previous
month, and the next day would be the 1 st of the new month. Hence, the months would
generally alternate 29 days (‫ )חֹ ֶדשׁ ָח ֵסר‬and 30 days (‫)ח ֶֹדשׁ ָמ ֵלא‬.
‫ רֹאשׁ חֹ ֶדשׁ‬- The month following a month of 29 days always has only 1 day of Rosh Chodesh.
For example, ‫ ִסי ָון‬has one day Rosh Chodesh because the previous month (‫ ) ִאייָר‬has 29 days.
28th
of ‫ִאייָר‬
29th
of ‫ִאי ָיר‬
1st
of ‫ִסי ָון‬
Rosh Chodesh
2nd
of ‫ִסי ָון‬
The month following a month of 30 days will always have 2 days of Rosh Chodesh.
The 30th of the earlier month is always the 1st day Rosh Chodesh of the new month.
For example, the 30th of ‫ ניסן‬is the 1st day of Rosh Chodesh ‫ ִאי ָיר‬.
28th
29th
of ‫יסן‬
ַ ִ‫נ‬
of ‫יסן‬
ַ ִ‫נ‬
30th
1st
of ‫יסן‬
ַ ִ‫נ‬
of ‫ִאייָר‬
Rosh Chodesh
Rosh Chodesh
2nd
of ‫ִאייָר‬
There are 2 reasons why we have 2 days Rosh Chodesh (even though the 1 st day is
actually the last day of the previous month and not the 1st day of the new month).
1. ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬always kept the 30th of the month as Rosh Chodesh in doubt, because they
had no way of knowing if witnesses would come that day and make it Rosh Chodesh
or if witnesses would not come and it would remain the 30th. Since the 30th day was
always observed as Rosh Chodesh, we too observe it as Rosh Chodesh.
2. Since the lunar cycle is only 29 and ½ days, the second half of the 30th day is
hypothetically part of the new month.
‫ ִעיבּוּר ַה ָשׁ ָנה‬- The average lunar year has 354 days. In contrast, an average solar year (sun year)
has a total of 365 days. Hence the gap between the lunar and solar year is on average 11
days. Because of this gap the lunar year falls behind and the Yomim Tovim (which are
based on the lunar calendar) shift and are sometimes earlier in the year. This gap, left
uncontrolled, would over the years cause the Yomim Tovim to shift from summer to
winter and vice versa (as the Islamic calendar does, which is a strictly lunar calendar).
20-Oct-09 3 Months of the year II 07.doc
28
‫ידיעות כלליות‬
Because the Torah requires that ‫ ֶפּ ַסח‬be in the springtime (‫)חֹ ֶדשׁ ָהאָ ִביב‬, it is incumbent
upon ‫ ֵבּית ִד ין‬to reconcile the calendars and create a "Lunisolar" calendar that keeps the
Jewish calendar synchronized with the solar cycle. ‫ ֵבּית ִד ין‬would reconcile the calendars
by adding an extra month of ‫( ֲא ָדר‬thereby creating a leap year). This leap year
reconciliation was necessary 7 times in 19 years, or about once every 2-3 years.
‫יעת ַה לוּ ַח‬
ַ ‫ ְק ִב‬- Approximately 300 years after the destruction of the 2nd ‫( ֵבּית ַה ִמ ְק ָדשׁ‬359 C.E. or
4119 from creation), ‫( ִה ֵלל ַה ֵשׁנִ י‬Hillel II) realized that the power and reliability of ‫ֵבּית ִד ין‬
had considerably diminished. Therefore, in order to retain an accurate calendar, he
created a fixed, preset calendar to last until the days of ‫יח‬
ַ ‫ ָמ ִשׁ‬. This is the calendar that we
use today.
‫ ח ֶֹדשׁ ָמ ֵלא ְו חֹ ֶדשׁ ָח ֵסר‬- In this present calendar, the months consistently alternate between 30
and 29 days with the exception of the months of ‫ ֶח ְשׁ ָון‬and ‫ ִכּ ְס ֵלו‬that can be 29 or 30.
‫ ִתּ ְשׁ ֵרי‬30
‫ ֶח ְשׁ ָון‬29/30
‫ – ִכּ ְס ֵלו‬29/30
‫ – ֵט ֵבת‬29
‫ – ְשׁ ַבט‬30
‫ – ֲא ָדר‬29 ('‫ – ֲא ָדר א‬30 '‫ – ֲא ָדר ב‬29)
‫יסן‬
ָ ִ‫ נ‬30
‫ ִאי ָיר‬29
‫ ִסי ָון‬30
‫ ַתּמוּז‬29
‫ אָב‬30
‫ ֶאלוּל‬29
‫ימן‬
ָ ‫ – ִס‬The new Z'man in Yeshivos always start with two days of Rosh Chodesh, i.e., The Z'man starts
on Rosh Chodesh ‫ ֶאלוּל‬, ‫ ֶח ְשׁ ָון‬and ‫ ִאי ָיר‬, each of these has two days Rosh Chodesh. This means that
the previous months (‫אָב‬, ‫ ִתּ ְשׁ ֵרי‬, and ‫יסן‬
ָ ִ‫ )נ‬have 30 days.
‫ – ָשׁ ָנה ְסדוּ ָרה‬An "orderly year" is a year in which ‫ ֶח ְשׁ ָון‬has 29 days and ‫ ִכּ ְס ֵלו‬has 30 days. This
type of year is called ‫ ָשׁ ָנה ְס דוּ ָרה‬because the months are in "order" (‫ ) ֵס ֶדר‬consistently
alternating between 29 and 30 days.
‫ימה‬
ָ ‫ – ָשׁ ָנה ְשׁ ֵל‬A "full year" is a year that ‫ ֶח ְשׁ ָון‬and ‫ ִכּ ְס ֵלו‬both have 30 days (hence the longest
year of 355 days).
‫ – ָשׁ ָנה ַח ֵס ָרה‬A "deficient year" is a year that ‫ ֶח ְשׁ ָון‬and ‫ ִכּ ְס ֵלו‬both have 29 days.
The calendar was set with these variations in order to assure that holidays do not
fall on days of the week that are problematic.
For example,
‫ ֶח ְשׁ ָון‬may have 30 days to assure that Yom Kippur does not fall out on Friday or
Sunday (so there should not be 2 consecutive days in which no work can be done).
‫ימן‬
ָ ‫ ִס‬- The next month's Rosh Chodesh is always on the day of the week following the day of the week
of this month's Rosh Chodesh.
For example:
If Rosh Chodesh ‫ ִכּ ְס ֵלו‬was on Tuesday and Wednesday, then Rosh Chodesh ‫ ֵט ֵבת‬will be on
Thursday. If Rosh Chodesh ‫ ִאי ָיר‬was on Friday, then Rosh Chodesh ‫ ִסי ָון‬will be on Shabbos and Sunday.
[The exception to the rule is Rosh Hashanah which is on the 1st and 2nd of the month, therefore the
following Rosh Chodesh will begin on the same day as the 2nd day of Rosh Hashanah.]
20-Oct-09 3 Months of the year II 07.doc
29
‫ידיעות כלליות‬
‫ירת ַה ֵלל‬
ַ ‫אַמ‬
ִ - Part I 1
‫ ַה ְמקוֹר‬- The Mitzvah to say Hallel is one of the 7 ‫ ִמ ְצווֹת ְד ַר ָבּ ָנן‬and was instituted by the
‫יאים‬
ִ ‫נְ ִב‬-prophets, to give ‫ ַה ֵלל‬-praise to Hashem on holidays and days of salvation.
When only half Hallel is said, the obligation of saying Hallel is Minhag.2
‫ ַהתּוֹ ֶכן‬- Whole Hallel is composed of 6 chapters of Tehillim. Two of these chapters are
split in half and said individually.
When half Hallel is said, one half of each of these split chapters are omitted.
‫ ִבּ ְב ָר ָכה‬- A ‫ ְבּ ָר ָכה‬is said before and after the chapters of Tehillim. 3
Sefaradim do not to say a ‫ ְבּ ָר ָכה‬before or after ‫ ַה ֵלל‬unless full ‫ ַה ֵלל‬is said.
‫ירתוֹ‬
ָ ‫אַמ‬
ִ ‫ ְמקוֹם‬- Hallel is said after ‫ ְשׁמֹ ֶנה ֶע ְשׂ ֵרי‬of ‫ילת ַשׁ ֲח ִרית‬
ַ ‫( ְתּ ִפ‬with the exception of
Pesach eve when some say it after maariv and all say it in the Haggadah).
‫ ַה ֵלל ָשׁ ֵלם‬- The 21 days that whole Hallel is said outside ‫א ֶרץ ִי ְשׂ ָר ֵאל‬.
ֶ 4
(‫ ְבּ‬- 2) The first 2 days of ‫ ֶפּ ַסח‬.
ָ.
(‫ ֶב‬- 2) The 2 days of ‫שׁבוּעוֹת‬
(‫ ַט‬- 9) The 9 days of ‫סכּוֹת‬
ֻ , including ‫ ְשׁ ִמינִ י ַע ֶצ ֶרת‬and ‫ ִשׂ ְמ ַחת תּוֹ ָרה‬.
(‫ ח‬- 8) The 8 days of ‫ ַחנוּ ָכה‬.
‫ימן‬
ָ ‫ ִס‬: ‫ – ְבּ ֶב ַטח‬with certainty
The 18 days whole Hallel is said in ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬:
The 1st day of ‫ ֶפּ ַסח‬,
The 1 day of ‫ ָשׁבוּעוֹת‬,
The 8 days of ‫( ֻסכּוֹת‬including ‫ ִשׂ ְמ ַחת תּוֹ ָרה‬/‫) ְשׁ ִמינִ י ַע ֶצ ֶרת‬
The 8 days of ‫ ַחנוּ ָכּה‬.
i Whole Hallel is also said ‫ ֶפּ ַסח‬night in the ‫ ַה ָג ָדה‬, with the following changes:
1) A ‫ ְבּ ָר ָכה‬is not said before Hallel.
(‫ משנה ברורה סי' תכב וסי' תפח )שער הציון‬1
‫ ד"ה י"ח ימים‬.‫ ע' תוס' ערכין י‬2
‫ב‬:‫שו"ע ורמא תכב‬3
.‫ גמ' ערכין י‬4
5 Hallel with halachos 09 part I.doc20-Oct-09 Comments – (718) 471-0158 or Gelbfish@hotmail.com
‫ידיעות כלליות‬
30
2) Part of Hallel is said before the meal and part after the meal.
3) ‫( ַה ֵלל ַה ָגדוֹל‬i.e., The 26 verses that end with ‫ ) ִכּי ְלעוֹ ָלם ַח ְסדוֹ‬and other ‫ְתּ ִפילוֹת‬
are added before the end ‫בּ ָר ָכה‬.
ְ
i In addition, some say whole Hallel in Shul after ‫ ַמ ֲע ִריב‬on the two first nights of ‫ ֶפּ ַסח‬.
‫ ַח ִצי ַה ֵלל‬- The days that only half Hallel is said:
Rosh Chodesh – Half Hallel is said on all Roshi Chadashim excluding:
‫( ִתּ ְשׁ ֵרי‬Rosh Hashanah, when Hallel is not said at all) and
‫( ֵט ֵבת‬Chanukah, when whole Hallel is said).
The reason why whole Hallel is not said on Rosh Chodesh
is because Hallel is “‫ירה‬
ָ ‫ – ִשׁ‬a song of praise”, and it is only fitting
to say “‫ירה‬
ָ ‫ ” ִשׁ‬on a holiday (non-workday). We therefore skip
some of Hallel and say only half Hallel, to differentiate and show
that Hallel is being said as Minhag.5
The last 6 days of Pesach – Since the ‫ ִמ ְצ ִריִ ים‬drowned in the ‫ ַים סוּ ף‬on the 7th day
of Pesach it is not appropriate to say whole Hallel on that day. Once
whole Hallel is not said on the last day of Pesach, it is also not said
on Chol Hamoed, so that it should not appear as if Chol Hamoed is
superior to Yom Tov.6
Half Hallel is said on ‫ חוֹל ַהמוֹ ֵעד‬and the last days of ‫ ֶפּ ַסח‬as Minhag.
The holidays that Hallel is not said at all:
Rosh Hashanah – Hallel is not said on Rosh Hashanah because they are days of
judgment (‫ )יְ ֵמי ִדין‬and it is not proper to be overly joyous.
Yom Kippur – Hallel is not said on Yom Kippur because it is a day of judgment
(‫ )יוֹם ַה ִדין‬and it is not proper to be overly joyous.
Purim – Hallel is not said on Purim because:7
1) The miracle happened outside of Eretz Yisroel.
2) The Megilah is read instead of Hallel.
3) The miracle of Purim was not a complete redemption because
‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬was still in Golus.
‫ימן‬
ָ ‫ – ִס‬1) Place 2) Replaced 3) Displaced
‫יב‬:‫ מ"ב תכב‬5
‫ משום דאין ימי הפסח חלוקין בקרבנותיהן‬:‫ז בשם המדרש וע' גמ' ערכין י‬:‫ מ"ב תצ‬6
:‫ גמ' ערכין י‬7
5 Hallel with halachos 09 part I.doc20-Oct-09
‫ידיעות כלליות‬
31
‫ירת ַה ֵלל‬
ַ ‫אַמ‬
ִ - Part II - Halachos
‫ ְבּ ִציבּוּר‬- Hallel should be said with a ‫ ִמנְ ָין‬.
Reasons why Hallel should be said with a ‫ ִמנְ ָין‬are:
A) “‫ – ְבּרוֹב ַעם ַה ְד ַרת ֶמ ֶלך‬With multitude is the glory of the king”
Mitzvos are enhanced when done with others, because the greater the
multitude, the greater the honor.
B) Even though our custom is to always say a ‫ ְבּ ָר ָכה‬before and after half Hallel,
nevertheless, there is an opinion that a ‫ ְבּ ָר ָכה‬is not be said when half
Hallel is said without a Minyan.
Therefore, when saying half Hallel, it is especially important to have a
Minyan, to avoid the possibility of a ‫ ְבּ ָר ָכה ְל ַב ָט ָלה‬.
C) Included in Hallel is the Pasuk of “‫ ”הוֹדוּ ַלד' ִכּי טוֹב‬which is a request to others
to join in praise of Hashem and should be said in company (i.e., a ‫) ִמנְ ָין‬.
‫ – ִעם ַה ִציבּוּר‬If someone came late to Shul and the ‫ ִציבּוּר‬is ready to say Hallel, he should
say Hallel (and its ‫)בּ ָרכוֹת‬
ְ with the ‫( ִציבּוּר‬before Davening), provided that
saying Hallel with the ‫ ִציבּוּר‬will not cause him to miss saying ‫ ְשׁ ַמע‬in its
proper time.1
Someone who is already Davening, and has just said ‫ יִ ְשׁ ַתּ ַבּח‬when the ‫ ִציבּוּר‬is ready
to say Hallel, should say Hallel with the ‫( ִציבּוּר‬with a ‫)בּ ָר ָכה‬
ְ and then continue
with ‫ ִבּ ְר ַכּת יוֹ ֵצר אוֹר‬.
If he is in the middle of saying ‫ ְפּסוּ ֵקי ְד ִז ְמ ָרה‬: 2
On days that half Hallel is said: He should say Hallel with the ‫ ִציבּוּר‬in the
middle of ‫ ְפּסוּ ֵקי ְד ִז ְמ ָרה‬but should not say the ‫ ְבּ ָרכוֹת‬of Hallel (because he
already said the ‫ ְבּ ָר ָכה‬of ‫ ָבּרוּך ֶשׁאָ ַמר‬when he started ‫ ְפּסוּ ֵקי ְד ִז ְמ ָרה‬and he
will say the ‫ ְבּ ָר ָכה‬of ‫ יִ ְשׁ ַתּ ַבּח‬when he ends ‫) ְפּסוּ ֵקי ְד ִז ְמ ָרה‬.
On days that whole Hallel is said: He should not say Hallel in middle of ‫ְפּסוּ ֵקי‬
‫ ְד ִז ְמ ָרה‬, so that he should not forgo the ‫ ְבּ ָרכוֹת‬of Hallel, (which are
obligatory according to all even when said without a ‫) ִמנְ ָין‬.
‫ זְ ַמנוֹ‬- Hallel can be said all day if necessary.
Nevertheless, since Hallel is part of ‫ ַשׁ ֲח ִרית‬, one should not eat before saying
Hallel (as one should not eat before Davening ‫) ַשׁ ֲח ִרית‬.
On ‫ ֵליל ַה ֵס ֶדר‬, Hallel in the ‫ ַה ָג ָדה‬should preferably be said before ‫ַחצוֹת‬
(Halachic midnight), but ‫יע ַבד‬
ָ ‫ ְבּ ִד‬may be said all night. 3
7 Hallel with halachos 09 part II.doc20-Oct-09 All Rights Reserved SkillPower Comments – (718) 471-0158 or Gelbfish@hotmail.com
‫טז‬:‫ ותכב‬,‫ג‬:‫ מ"ב תפח‬1
‫טז‬:‫ מ"ב תכב‬2
‫ידיעות כלליות‬
32
‫ אָסוּר ְל ַד ֵבּר‬- Since a ‫ ְבּ ָר ָכה‬is said before and after Hallel, talking is not permitted until
after Hallel and its ‫ ְבּ ָרכוֹת‬are completed.4
‫( תּוֹך ֵהי ֲענוּת‬responsively) – When saying Hallel alone, it is preferable to have two people
answer “...‫ ”הוֹדוּ ַלד' ִכּי טוֹב‬after you say “...‫ ”הוֹדוּ ַלד' ִכּי טוֹ ב‬because '‫ הוֹדוּ ַלד‬is
a request to others to join in praise of Hashem. 5
Having two people respond to “...‫ ”הוֹדוּ ַלד' ִכּי טוֹב‬is especially important
when half Hallel is said without a ‫מנְ יָן‬.
ִ This is because saying “‫”הוֹדוּ ַלד' ִכּי טוֹב‬
responsively is somewhat ‫ ְבּ ִציבּוּר‬and alleviates the problem of a ‫ ָס ֵפק ְבּ ָר ָכה‬.6
When saying Hallel in the ‫ ַה ָג ָדה‬on Pesach night, one should also
arrange that Hallel is said responsively (i.e., one person should says “ '‫הוֹדוּ ַלד‬
...‫ ” ִכּי טוֹב‬and the others should answer “...‫)”הוֹדוּ ַלד' ִכּי טוֹב‬.
‫ ַעל ַה ֵס ֶדר‬- Hallel must be said in its proper order.
Therefore, if one noticed that he missed a Pasuk (or paragraph), he must go back
and say from that Pasuk onwards (and not just say the missing Pasuk, which
would be saying Hallel out of order).
If he is not sure which Pasuk he missed, he should go back to the
beginning of the paragraph in question.
On days that whole Hallel is said, one must go back even if he missed
just one word. 7
‫ידה‬
ָ ‫ ְבּ ַע ִמ‬- Hallel should be said standing because Hallel is testimony to Hashem's great
doings, and testimony must be said while standing.8
Pesach night we don’t stand when saying Hallel in the ‫ ַה ָג ָדה‬because
a) Hallel is said in parts it would be too troublesome to have to stand and
b) because saying Hallel ‫יבּה‬
ָ ‫( ְבּ ַה ֵס‬reclining) is a sign of ‫( ֵחירוּת‬freedom) and a
9
greater show of praise.
‫ימן ְלאוֹת‬
ָ ‫ – ִס‬The saying of Hallel is an indication of Yom Tov.
Yom Tov is an ‫( אוֹת‬a sign) of our relationship with Hashem.
Therefore, ‫ילין‬
ִ ‫ ְתּ ִפ‬are not worn on Yom Tov because Yom Tov is an
‫ אוֹת‬and the ‫ אוֹת‬of ‫ילין‬
ִ ‫ ְתּ ִפ‬is not necessary.
‫ חוֹל ַהמוֹ ֵעד‬contains aspects of both weekday and Yom Tov. 10
Therefore, even those that wear ‫ילין‬
ִ ‫ ְתּ ִפ‬on ‫חוֹל ַהמוֹ ֵעד‬, should remove their ‫ילין‬
ִ ‫ְתּ ִפ‬
before saying Hallel, as Hallel exemplifies the Yom Tov aspect of ‫חוֹל ַהמוֹ ֵעד‬.
‫א‬:‫ תעז‬3
‫א‬:‫ שו"ע תפח‬4
‫ב‬:‫ רמא תכב‬5
‫יח‬:‫ מ"ב תכב‬6
‫ב ושעה"צ ס"ק ב‬:‫ מ"ב' תפח‬7
‫ז וע' מ"ב שם ס"ק כח שבדעבד יצא אפילו מיושב‬:‫ שו"ע תכב‬8
‫כח‬:‫ מ"ב תכב‬9
‫ז‬:‫ מ"ב לא‬10
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33
‫ידיעות כלליות‬
‫ – ִבּ ְר ַכּת ַבּ ַרק ְו ְר ֵעם‬The Berachos of Lightning and Thunder1
One category of ‫ ְבּ ָרכוֹת‬instituted by ‫ חז"ל‬are the ‫ ְבּ ָרכוֹת‬that are said on
unusual natural occurrences. The most common of these ‫ ְבּ ָרכוֹת‬are the ‫ְבּ ָרכוֹת‬
said on lightning and thunder.
‫ – ַבּ ַרק‬Lightning – The ‫ ְבּ ָר ָכה‬that is said upon observing lightning is the ‫ ְב ָר ָכה‬of:
‫אשׁית‬
ִ ‫ֲשׂה ְבּ ֵר‬
ֵ ‫ֹשׂה ַמע‬
ֶ ‫עוֹלם ע‬
ָ ‫לקינו ֶמ ֶלך ָה‬-‫אַתּה ד' א‬
ָ ‫ ָבּרוּך‬.
"………Who makes the works of creation."
This ‫ ְבּ ָר ָכה‬thanks Hashem for creating the great powers of nature.
‫ – ְר ֵעם‬Thunder – The ‫ ְבּ ָר ָכה‬that is said upon hearing thunder is the ‫ ְב ָר ָכה‬of:
‫עוֹלם‬
ָ ‫בוּרתוֹ ָמ ֵלא‬
ָ ‫עוֹלם ֶשׁכֹּחוֹ ְוּג‬
ָ ‫לקינו ֶמ ֶלך ָה‬-‫אַתּה ד' א‬
ָ ‫ ָבּרוּך‬.
"……….That his strength and might fill the world"
This ‫ ְבּ ָר ָכה‬thanks Hashem for creating forces of nature that display his
awesome power to instill his fear in our hearts.
(‫)וז"ל המ"ב ״ר״ל ברוך הנותן כח להטבע להראות כח יוצר בראשית כדי שייראו מלפניו״‬
‫ – ָטעוּת ַבּ ְבּ ָרכוֹת‬If one mistakenly switched the ‫ ְבּ ָרכוֹת‬of lightning and thunder, he
is still Yotzai.
For example:
If one mistakenly said ‫אשׁית‬
ִ ‫ֲשׂה ְבּ ֵר‬
ֵ ‫ ע ֶֹשׂה ַמע‬on thunder or said
‫עוֹלם‬
ָ ‫בוּרתוֹ ָמ ֵלא‬
ָ ְ‫ ֶשׁכֹּחוֹ וּג‬on lightning, he is Yotzai.
‫ימה ַבּ ְבּ ָרכוֹת‬
ָ ‫ ְק ִד‬- There is no preference to which of the two ‫ ְבּ ָרכוֹת‬are said first.
For example:
If you heard thunder first, you say ‫עוֹלם‬
ָ ‫בוּרתוֹ ָמ ֵלא‬
ָ ְ‫ ֶשׁכֹּחוֹ וּג‬first, and
if you see lightning first, you say ‫אשׁית‬
ִ ‫ֲשׂה ְבּ ֵר‬
ֵ ‫ ע ֶֹשׂה ַמע‬first.
‫ – ְבּ ִלי ֶה ְפ ֵסק‬The ‫ ְבּ ָרכוֹת‬must be said immediately after observing lightning or
thunder and not later.
Therefore a ‫ ְב ָר ָכה‬should not be said after observing thunder or lightning if one
hesitated for longer than ‫ תּוֹך ְכּ ֵדי ִדבּוּר‬- the time it takes to say "‫מוֹרי‬
ִ ‫יך‬
ָ ‫"שׁלוֹם ָע ֶל‬.
ָ
‫ע"פ שו"ע ומ"ב סי' רכז‬1
20-Oct-09 9 thunder and lightning.doc13:17
‫ידיעות כלליות‬
34
‫וּמ ְלכוּת‬
ַ ‫ ְבּ ִלי ֵשׁם‬- If you missed saying the ‫ ְבּ ָר ָכה‬within ‫ תּוֹך ְכּ ֵדי ִדבּוּר‬and you don’t
think that you will have another chance to say the ‫בּ ָר ָכה‬,
ְ you may say the
‫ ְב ָר ָכה‬without ‫וּמ ְלכוּת‬
ַ ‫( ֵשׁם‬without the words ‫עוֹלם‬
ָ ‫לקינו ֶמ ֶלך ָה‬-‫אַתּה ד' א‬
ָ ).
For example:
On lightning you would say "‫אשׁית‬
ִ ‫ֲשׂה ְבּ ֵר‬
ֵ ‫"בּרוּך ע ֶֹשׂה ַמע‬
ָ
and on thunder you would say "‫עוֹלם‬
ָ ‫בוּרתוֹ ָמ ֵלא‬
ָ ְ‫"בּרוּך ֶשׁכֹּחוֹ וּג‬.
ָ
Similarly, a shortened ‫ ְבּ ָר ָכה‬may be said whenever the obligation of saying
the full ‫ ְבּ ָר ָכה‬is in doubt.
‫ ְבּ ַבת אַ ַחת‬- If both lightning and thunder were observed at the same time, only the
‫ ְבּ ָר ָכה‬for lightning (‫אשׁית‬
ִ ‫ֲשׂה ְבּ ֵר‬
ֵ ‫ )ע ֶֹשׂה ַמע‬is said and it covers for both the
thunder and lightning.
If one observed thunder and lightning and mistakenly said only the
‫ ְבּ ָר ָכה‬for thunder for both, he is also Yotzai ‫יע ֶבד‬
ֶ ‫בּ ִד‬.
ְ 2
‫ ַבּ ַרק ַהחוֹם‬- "Heat Lightning" – The ‫ ְבּ ָר ָכה‬for lightning is not said on the type of
lightning that comes without thunder.
Some people do not make the ‫ ְבּ ָרכוֹת‬on thunder or lightning unless they
have observed both thunder and lightning.
This is done to avoid the mistake of saying a ‫ ְבּ ָר ָכה ְל ַב ָט ָלה‬on sounds or
flashes of light that are not thunder or lightning.
‫ ַפּ ַעם אַ ַחת‬- The ‫ ְבּ ָרכוֹת‬on thunder and lightning are said a maximum of once a day
or a maximum of once a storm (whichever is greater).
Therefore:
A new ‫ ְבּ ָר ָכה‬may be said each new day even if the storm did not let up
in-between.
A new ‫ ְבּ ָר ָכה‬may be said even on the same day, if the storm completely
dissipated and the sky cleared and then a new storm appeared.
‫ וע' מ"ב ס"ק ה שאפילו רק ראה ברק ובירך ונתכוין להוציא הרעם שיבוא אח "ך שיצא‬2
20-Oct-09 9 thunder and lightning.doc13:17
‫ידיעות כלליות‬
35
‫ – זְ ַמ ֵני ַה ָשׁ ָנה‬Part I
‫ – יְ ֵמי ָה ָרצוֹן – ְי ֵמי ָה ַר ֲח ִמים‬Synonyms for the opportune time for Teshuvah from Rosh
Chodesh Elul until after Yom Kippur.
‫ – יוֹם ַה ִז ָכּרוֹן‬A synonym for ‫רֹאשׁ ַה ָשׁ ָנה‬, which is the 1st and 2nd day of ‫( ִתּ ְשׁ ֵרי‬even in ‫ֶא ֶרץ‬
‫)יִ ְשׂ ָר ֵאל‬. Other synonyms for ‫ רֹאשׁ ַה ָשׁ ָנה‬are ‫רוּעה‬
ָ ‫ יוֹם ְתּ‬and ‫( יוֹם ַה ִדין‬which is
also a synonym for ‫)יוֹם ִכּיפּוּר‬.
‫ – ֲע ֶשׂ ֶרת ְי ֵמי ְתּשׁוּ ָבה‬The 10 days between and including Rosh Hashanah and Yom Kippur.
These days are especially opportune for Teshuvah.
‫ – ֵבּין ֶכּ ֶסה ֶל ָעשֹׂר‬A term also used to refer to the days between Rosh Hashanah ( ‫ַבּ ֶכ ֶסה ְליוֹם‬
‫ ) ַח ֵגנוּ‬and Yom Kippur (‫) ֶבּ ָעשֹׂר ַלחֹ ֶדשׁ‬.1
‫ ַשׁ ָבּת שׁוּ ָבה‬or ‫ – ַשׁ ָבּת ְתּשׁוּ ָבה‬The ‫ ַשׁ ָבּת‬between Rosh Hashanah and Yom Kippur.
‫ – צוֹם ִכּיפּוּר – יוֹם ַה ִדין‬Synonyms for ‫ יוֹם ִכּיפּוּר‬which is the 10th of ‫ ִתּ ְשׁ ֵרי‬.
‫ – ָי ִמים נוֹ ָר ִאים‬The awesome days of ‫ רֹאשׁ ַה ָשׁ ָנה‬and ‫יוֹם ִכּיפּוּר‬.
The word ‫ ַחג‬, when used alone in the Gemorah, refers to the Yom Tov
‫ – ַחג‬Yom Tov.
of ‫ ֻסכּוֹת‬, which begins on the 15th of the month of ‫ ִתּ ְשׁ ֵרי‬.
‫ – יוֹם טוֹב ֵשׁנִ י‬The 2nd day of Yom Tov that is observed outside of ‫( ֶא ֶרץ יִ ְשׂ ָר ֵאל‬i.e., the 2nd
and 8th days of ‫ ֶפּ ַסח‬, the 2nd and 9th days of ‫ ֻסכּוֹת‬and the 2nd day of ‫)שׁבוּעוֹת‬.
ָ
‫( – חוֹל ַה מוֹ ֵעד‬lit. the weekday of the holiday) The days between the first and last days of
‫ ֶפּ ַסח‬or ‫ ֻסכּוֹת‬. These are days of partial holiday in which many do not wear
Tefillin and certain Melachos are forbidden.
‫ הוֹ ַשׁ ְע ָנא ַר ָבּה‬- The last day of ‫ חוֹל ַה מוֹ ֵעד‬Sukkos. ‫ הוֹ ַשׁ ְע ָנא ַר ָבּה‬is a partial Yom Tov and a
day of Teshuvah. In addition to the special Tefillos said on ‫הוֹ ַשׁ ְע ָנא ַר ָבּה‬,
many wear special Yom Tov clothing and eat a Yom Tov meal.
ֶ ‫ ְשׁ ִמינִ י ע‬is also
‫ֲצ ֶרת‬
ֶ ‫יני ע‬
ִ ‫ – ְשׁ ִמ‬The 8th day of ‫( ֻסכּוֹת‬sometimes called ‫) ְשׁ ִמינִ י ֶשׁל ַחג‬. ‫ֲצ ֶרת‬
considered an independent ‫ ַחג‬.
‫ – ִשׂ ְמ ַחת תּוֹ ָרה‬The 9th and last day of ‫ ֻסכּוֹת‬. In ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬the 8th day of ‫ ֻסכּוֹת‬is both ‫ְשׁ ִמינִ י‬
‫ ַע ֶצ ֶרת‬and ‫ ִשׂ ְמ ַחת תּוֹ ָרה‬.
ִ ‫שׁלֹשׁ ְרג‬.
ָ
‫ – ִא ְסרוּ ַחג‬The day following any of the ‫ָלים‬
‫ָלים‬
ִ ‫ – ָשׁלֹשׁ ְרג‬The 3 holidays of ‫ ֶפּ ַסח‬, ‫ ָשׁבוּעוֹת‬and ‫סכּוֹת‬.
ֻ
‫אשׁית‬
ִ ‫ – ַשׁ ָבּת ְבּ ֵר‬The ‫ ַשׁ ָבּת‬that the ‫ ַפּ ְר ָשׁה‬of ‫אשׁית‬
ִ ‫ ְבּ ֵר‬is read (i.e., the 1st ‫ ַשׁ ָבּת‬after ‫) ֻסכּוֹת‬.
‫ ֲחנוּ ָכּה‬- Starts on the 25th of ‫ ִכּ ְס ֵלו‬and lasts for 8 days (in ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬too).
1
[On Rosh Hashanah the moon is concealed (‫ ) ַבּ ֶכ ֶסה‬and Yom Kippur is on the 10th of the month (‫]) ֶבּ ָעשֹׂר‬
In Selichos it is spelled with
a ‫ ה‬but See Artscroll Selichos ‫ סליחה מח‬that it could also be cognate to ‫ כסא‬which means appointed time (Rashi) or throne (seforno).
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36
‫ידיעות כלליות‬
‫ – ִנ ְטל‬A night that some do not set aside for learning (e.g., the 25th of December).
‫אשׁי ֵתּיבוֹת – שׁוֹ ָב ִבים ַתּ"תּ‬
ֵ ‫( ָר‬an acronym) for the ‫ ַפּ ְר ִשׁיוֹת‬of:
‫ְתּ ַצ ֶוה‬
,‫ְתּרוּ ָמה‬
,‫ִמ ְשׁ ָפּ ִטים‬
,‫יִ ְתרוֹ‬
,‫ְבּ ַשׁ ַלח‬
,‫בֹּא‬
,‫ָו ֵא ָרא‬
,‫ ְשׁמוֹת‬.
These 8 winter weeks are opportune for strength (‫ )גְ בוּ ָרה‬to combat the
‫ ֵי ֶצר ָה ַרע‬and to acquire ‫ ְקדוּ ָשׁה‬.
‫ירה‬
ָ ‫ ַשׁ ָבּת ִשׁ‬- The ‫ ַשׁ ָבּת‬of ‫ ַפּ ְר ַשׁת ְבּ ַשׁ ַלח‬in which the song of ‫ אָז ָי ִשׁיר מֹ ֶשׁה‬is read.
‫ – ט"וּ ִבּ ְשׁ ָבט‬The Rosh Hashanah for the trees.
‫אַר ַבּע ַפּ ְר ִשׁיוֹת‬
ְ – The 4 Shabbosim that special portions of the Torah are read.
The 4 ‫ ַפּ ְר ִשׁיוֹת‬are mostly scheduled in the month of ‫ ֲא ָדר‬and are:
1) ‫ ַפּ ְר ַשׁת ְשׁ ָק ִלים‬2) ‫ַפּ ְר ַשׁת זָכוֹר‬
3) ‫ַפּ ְר ַשׁת ָפּ ָרה‬
4) ‫ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬
‫ – פּוּ ִרים‬Purim is observed on the 14th of the month of ‫א ָדר‬.
ֲ
th
The day after ‫ פּוּ ִרים‬is ‫( שׁוּ ַשׁן פּוּ ִרים‬the 15 ) and is observed in Yerushalaim
and any other historically walled city.
‫ – פּוּ ִרים ָק ָטן‬The 14th and 15th of the 1st ‫ ) ֲא ָדר ִראשׁוֹן( ֲא ָדר‬of a leap year.
Although ‫ פּוּ ִרים‬is observed in ‫ ֲא ָדר ֵשׁנִ י‬, nevertheless ‫ פּוּ ִרים ָק ָטן‬of ‫ֲא ָדר ִראשׁוֹן‬
is treated as a partial holiday.
‫ – ַשׁ ָבּת ַה ָגדוֹל‬The ‫ ַשׁ ָבּת‬that precedes ‫ ֶפּ ַסח‬.
‫ – ַתּ ֲע ִנית ְבּכוֹ ִרים‬The fast of the firstborn on Erev Pesach.
‫ ַחג ַה ַמצוֹת‬- ‫( ַחג ָה אָ ִביב‬holiday of spring) – Synonyms for the Yom Tov of ‫ ֶפּ ַסח‬which
starts on the 15th of ‫יסן‬
ַ ִ‫נ‬.
‫ – ֵליל ִשׁימוּ ִרים‬A synonym for the first night(s) of ‫ ֶפּ ַסח‬in which we receive special
protection by Hashem. The first night(s) are also known as ‫ליל ַה ֵס ֶדר‬.
ֵ
‫ – אַ ֲחרוֹן ֶשׁל ֶפּ ַסח‬The last day of ‫ ֶפּ ַסח‬.
‫ – )ילקוט ס "פ פנחס ( ֶפּ ַסח ָק ָטן – ֶפּ ַסח ֵשׁ נִ י‬The 14th of ‫( ִאי ָיר‬a month after ‫) ֶע ֶרב ֶפּ ַסח‬. ‫ ֶפּ ַסח ֵשׁנִ י‬is
when people were able to bring a ‫ ָק ְר ָבּן ֶפּ ַסח‬if they missed bringing it on ‫ֶע ֶרב‬
‫ ֶפּ ַסח‬.
‫ירה‬
ָ ‫( – ְי ֵמי ַה ְס ִפ‬Sefirah) The days of partial mourning that are observed between ‫ ֶפּ ַסח‬and
‫ ָשׁבוּעוֹת‬. These days correspond with the counting the ‫( עוֹ ֶמר‬even though the
counting ["‫ירה‬
ָ ‫ ]" ְס ִפ‬and the mourning are unrelated).
‫ – ְשׁלֹ ֶשׁת ְי ֵמי ַה ְג ָבּ ָלה‬The 3 days just prior to ‫ ָשׁבוּעוֹת‬. These 3 days are days of preparation
for ‫ ַק ָבּ ַלת ַהתּוֹ ָרה‬.
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‫ידיעות כלליות‬
37
‫ זְ ַמ ֵני ַה ָשׁ ָנה‬- Part II
‫ ְבּ ַה"בּ‬- An acronym for '‫ יוֹם בּ‬,'‫ יוֹם ה‬,'‫( יוֹם בּ‬Monday, Thursday, Monday).
After ‫ ֶפּ ַסח‬and ‫ ֻסכּוֹת‬a Monday, Thursday and Monday are designated for
special Tefillos (said in many Shuls) and voluntary fasting. These 3 days
were designated to arouse people to do Teshuva on sins caused by
socializing and the lax Yom Tov spirit.
‫( ֵבּין ַה ְמ ָצ ִרים‬between the oppressions)2 – "The 3 Weeks" – The 3 weeks between and
including the fasts of ‫ ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּז‬and ‫ ִתּ ְשׁ ָעה ְבּ אָב‬are days that led up to
the destruction of the ‫בּית ַה ִמ ְק ָדשׁ‬.
ֵ
Merriment is restricted during these weeks.
"The 9 days" – The days from the 1st of Av (‫ )רֹאשׁ חֹ ֶדשׁ אַב‬to the 9th of Av (‫) ִתּ ְשׁ ָעה ְבּ אָב‬.
These 9 days are days of partial mourning for the ‫בּית ַה ִמ ְק ָדשׁ‬.
ֵ
‫" – ָשׁבוּ ַע ֶשׁ ַחל בּ וֹ‬The week that contains [‫ – "] ִתּ ְשׁ ָעה ְבּ אָב‬Referring to the weekdays
preceding ‫ ִתּ ְשׁ ָעה ְבּאָב‬in the week that ‫ ִתּ ְשׁ ָעה ְבּאָב‬falls.
These few days just prior to ‫ ִתּ ְשׁ ָעה ְבּ אָב‬require a greater level of mourning
for the ‫ ֵבּית ַה ִמ ְק ָדשׁ‬than the earlier part of the 9 days.
‫ – ְשׁלֹ ָשׁה ְדפּוּר ֲענוּ ָתא‬The three "Haftorahs of punishment" that are read ‫ ַשׁ ָבּת‬morning on the
three weeks prior to ‫ ִתּ ְשׁ ָעה ְבּאָב‬.
The last of these weeks is ‫ ַשׁ ָבּת ַחזוֹן‬, which is the ‫ ַשׁ ָבּת‬just before ‫ ִתּ ְשׁ ָעה ְבּאָב‬.
‫ – ִשׁ ְב ָעה ְד ֶנ ֶח ָמ ָתא‬The seven "Haftorahs of consolation" that are read ‫ ַשׁ ָבּת‬morning on the
seven weeks following ‫ ִתּ ְשׁ ָעה ְבּאָב‬.
The first of these weeks is ‫ַחמוּ‬
ֲ ‫ ַשׁ ָבּת נ‬, which is the first ‫ ַשׁ ָבּת‬after ‫ ִתּ ְשׁ ָעה ְבּאָב‬.
‫ – ט"וּ ְבּאָב‬The 15th of the month of Av – A joyous day celebrating the culmination of the
Mitzvah of cutting wood for use on the ‫( ִמ ְז ֵבּ ַח‬and other happy occurrences).
‫ – זֹאת ֲחנוּ ָכּה‬The last day [the 8th] of ‫ ֲחנוּ ָכּה‬.
‫ – ַתּ ֲע ִנית ִציבּוּר‬A public fast day – ‫ ַתּ ֲענִ יוֹת ִציבּוּר‬include:
‫ ִתּ ְשׁ ָעה ְבּאָב‬, ‫ ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּז‬, ‫ ַתּ ֲענִ ית ֶא ְס ֵתּר‬, ‫ֲשׂ ָרה ְבּ ֵט ֵבת‬
ָ ‫ ע‬, ‫ יוֹם ִכּיפּוּר‬, ‫צוֹם ְג ַד ְל ָיה‬
‫ – ַתּ ֲע ִנית ָי ִחיד‬A fast that an individual accepts upon himself.
A person may obligate himself in a ‫ ַתּ ֲענִ ית ָי ִחיד‬by "accepting the fast" –
"‫ " ַק ָבּ ַלת ַת ֲענִ ית‬during Mincha of the day before.
‫ֲכים‬
ִ ‫ – ַשׁ ָבּת ְמ ָבר‬The ‫ ַשׁ ָבּת‬preceding ‫חוֹדשׁ‬
ֶ ‫( רֹאשׁ‬when Tefillos for blessing are said).
‫ – רֹאשׁ חֹ ֶדשׁ‬The 1st day of a new month if the previous month was a ‫( חֹ ֶדשׁ ָח ֵסר‬a month of
only 29 days). If the previous month was a ‫( חֹ ֶדשׁ ָמ ֵלא‬a month of 30 days)
the 30th day of the previous month is also ‫רֹאשׁ חֹ ֶדשׁ‬.
2
In the Ezras Torah Luach it is called "Between The Straits" based on Lamentations 1:3
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‫ידיעות כלליות‬
38
‫ – יוֹם ִכּ יפּוּר ָק ָטן‬A synonym for ‫ ֶע ֶרב רֹ אשׁ חֹ ֶדשׁ‬. On ‫ יוֹם ִכּ יפּוּר ָק ָטן‬special Tefillos are said
before Mincha (in many Shuls). If ‫ ֶע ֶרב רֹ אשׁ חֹ ֶדשׁ‬falls out on Shabbos, ‫יוֹם‬
‫ ִכּיפּוּר ָק ָטן‬is observed on the previous Thursday.
‫ ַשׁ ָבּת ַחזַק‬- The ‫ ַשׁ ָבּת‬that the last Parsha of one of the five ‫חוּמ ִשׁים‬
ָ is read.
‫ ַצייט‬-‫( – יאָהר‬lit. Time of year) – The Yiddish term for anniversary, generally referring to
the anniversary of a death.
[The ‫ ַצייט‬-‫ יאָהר‬of a ‫ ַצ ִדיק‬may sometimes be referred to as "‫"יוֹ ָמא ְד ִהילוּ ָלא‬.]
‫ַאכט‬
ְ ‫ואכט נ‬
ְ ‫" – ַו‬Awake night" – The Yiddish term for the night before a Bris.
Some fathers have the Minhag to stay awake and learn the night before their
son's Bris.
‫ – ְבּ ִרית יִ ְצ ָחק‬The night before the Bris of a baby boy. Sefardim have the custom
to gather and say Tefillos and Zemiros.
‫ – חוֹל‬A weekday.
‫ – ַשׁ ָבּת‬The 7th day of the week [sometimes referred to as "‫]" ְמנוּ ָחה‬.
The term ‫ ַשׁ ָבּת‬is sometimes used in the Torah in reference to ‫( יוֹם טוֹב‬e.g.
‫ ֶפ ַסח‬and ‫ )יוֹם ִכּיפּוּר‬or in reference to ‫יטה‬
ָ ‫ – ְשׁ ִמ‬the Sabbatical year.
‫ – ֶע ֶרב‬The day before, as in ‫ ֶע ֶרב ַשׁ ָבּת‬or ‫ ֶע ֶרב יוֹם טוֹב‬. or
The year before, as in ‫יעית‬
ִ ‫ – ֶע ֶרב ְשׁ ִב‬the year before ‫יעית‬
ִ ‫ ְשׁ ִב‬, which is the 6th
year.
‫– מוֹ ָצ ֵאי‬The night following as in ‫ מוֹ ָצ ֵאי ַשׁ ָבּת‬or ‫מוֹ ָצ ֵאי יוֹם טוֹב‬. or
The year following as in ‫יעית‬
ִ ‫ – מוֹ ָצ ֵאי ְשׁ ִב‬the year after ‫יעית‬
ִ ‫שׁ ִב‬,
ְ which is the
th
8 year.
‫יטה‬
ָ ‫ ְשׁ ִמ‬or ‫יעית‬
ִ ‫ – ְשׁ ִב‬The 7th year (the Sabbatical year), in which working the land of
‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬is forbidden.
‫ – יוֹ ֵבל‬The 50th year, in which working the land (in ‫)א ֶרץ יִ ְשׂ ָר ֵאל‬
ֶ is forbidden, the land
returns to its original owner and Jewish slaves go free.
‫ – ָשׁ ָנה ְמ עוּ ֶבּ ֶרת‬A leap year, a year that contains a 2nd month of ‫ ֲא ָדר‬for a total of 13
months.
A leap year is commonly referred to in its Yiddish name as an "‫יבּער ָיאר‬
ֶ ‫" ִא‬
‫ ָשׁ ָנה ְפּשׁוּ ָטה‬- A "simple" year, a year that has 12 months and is not a leap year.
‫ ִשׁ ְב ָעה‬- (lit. Seven) – A term for the 7 days of full mourning observed by someone who
lost a relative. (The mourner is called an ‫אָבל‬.)
ֵ
‫( – ְשׁלוֹ ִשׁים‬lit. Thirty) – A term for the 30 days of partial mourning observed by someone
who lost a relative.
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‫ידיעות כלליות‬
39
‫( – תּוֹך ָשׁ ָנה‬lit. Within the year) A term describing a person who lost a parent withn the
previous year.
‫ – ֶשׁ ַבע ְבּ ָרכוֹת‬The 7 days following a wedding in which 7 ‫ ְבּ ָרכוֹת‬are added at the end of
Benching of every meal the ‫ ָח ָתן‬and ‫ ַכּ ָלה‬are present.
‫ – ָשׁ ָנה ִראשׁוֹ ָנה‬The first year of marriage.
‫ – ֵליל ַשׁ ָבּת‬Friday night.
‫ – ֵליל ִשׁ ִשי‬Thursday night.
‫ָכר‬
ָ ‫ – ָשׁלוֹם ז‬The Friday night gathering in honor of a newborn.
‫ ָשׁבוּעוֹת‬- ‫ ֲע ֶצ ֶרת‬- ‫תּוֹר ֵתנוּ‬
ָ ‫ – זְ ַמן ַמ ַתּן‬The 6th of ‫ ִסי ָון‬in ‫א ֶרץ יִ ְשׂ ָר ֵאל‬,
ֶ and the 6th and 7th of ‫ִסי ָון‬
outside ‫א ֶרץ יִ ְשׂ ָר ֵאל‬.ֶ The Yom Tov honoring ‫’כּ ַלל יִ ְשׂ ָר ֵאל‬s
ְ receiving of the
Torah at Har Sinai.
‫ ָשׁבוּעוֹת‬is also known as ‫( ַחג ַה ָק ִציר‬holiday of harvest) because the grain
harvest is between Pesach and Shavuos.
‫ ַשׁ ָבּת ַכּ ָלה‬- The Shabbos before ‫( ָשׁבוּעוֹת‬because the Torah is called our Kallah).
‫ – יְ ֵמי ַתּ ְשׁלוּ ִמין ֶשׁ ל ָשׁ בוּעוֹת‬The 6 days following Shavuos. These were “make up” days for
people that had not yet brought their Yom Tov Korbonos.)
‫ֲשׂ ָרה ְבּ ֵט ֵבת‬
ָ ‫ – ע‬The fast of the 10th of ‫ ֵט ֵבת‬.
‫ ִשׁ ְב ָעה ָע ָשׂר ְבּ ַתּמוּז‬- The fast of the 17th of ‫ ַתּמוּז‬.
‫יוּחס‬
ָ ‫( – יוֹם ַה ְמ‬The Elite Day) – The 2nd of ‫ – ִסיוָן‬On this day ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬became ‫יוּח ִסים‬
ָ ‫ ְמ‬3
Elite by virtue of them accepting Hashem’s offer to receive the Torah.
‫( – בּוֹ ַבּיוֹם‬In/on that day) – Generally refers to the exact day of a boy turning Bar
Mitzvah.
‫בוּע‬
ַ ‫ – ָשׁ‬A week. Sometimes the term ‫בוּע‬
ַ ‫ ָשׁ‬is also used in reference to a 7 year period.
Others say it’s called ‫יוּחס‬
ָ ‫ יוֹם ַה ְמ‬because it is special only because of its proximity to Rosh Chodesh and Sheloshes Yemai
Hagbalah (in-between them) like a ‫יוּחס‬
ָ ‫ ְמ‬who is important only because of his association to his relatives. (B’nai Yesuschar)
3
20-Oct-09 11 Times of the year I- II 07-08.doc
‫ידיעות כלליות‬
40
‫ֶשׁ ַבע ִמ ְצווֹת ְד ַר ָבּנָן‬
There are seven positive Mitzvos (‫ֲשה‬
ֵ ‫)מ ְצווֹת ע‬
ִ that are ‫מ ְד ַר ָבּנָן‬.
ְ
1
‫ ְק ִריאַת ַה ֵלל‬- Reading Hallel on holidays and days that miracles happened to Klal
Yisroel.
2
‫ילה‬
ָ ‫ ְק ִריאַת ְמ ִג‬- Reading Megilas Esther on Purim.
3
‫נוּכּה‬
ָ ‫ נֵר ַח‬- Lighting the Menorah on Chanukah.
4
‫ ַה ְד ָל ַקת נֵר ַשׁ ָבּת‬- Lighting lights (e.g., candles) just before Shabbos so that there
will be light in the home on Shabbos.
5
‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ נְ ִט‬- Washing hands before a meal.
6
‫ ְבּ ָרכוֹת‬- Making Berachos (e.g., before eating, when doing a Mitzvah, etc.).
7
‫רוּבין‬
ִ ‫ ֵע‬- The making of Eruvin which include:
‫חוּמין‬
ִ ‫ ֵערוּב ְתּ‬- The obligation to place an Eruv (e.g., 2 Chalos) outside of one's
residence to permit travel beyond the city's 2,000 ‫ אַ ָמה‬boundary.
‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬- The obligation to make an Eruv of two prepared foods (e.g., a
Matza and an egg) before a Yom Tov that falls out on Erev Shabbos.
This Eruv is to permit the preparing of foods on Yom Tov that are to be used
on the immediately upcoming Shabbos.
‫ – ֵערוּ ֵבי ַח ֵצרוֹת‬The obligation of common ground residents (e.g., Tenants who
share a hallway or a courtyard) to place an Eruv (e.g., a box of Matzah that
is owned by all the residents) into the property of one of the residents.
This Eruv is to permit all the residents to carry from their private domains
into the common ground.
What is commonly called an Eruv is a misnomer and generally refers to a type of
enclosure that permits carrying on Shabbos (in conjunction with an ‫) ֵערוּב ַח ֵצרוֹת‬.
20-Oct-09 16 7 mitzvos derabonon 07-08.doc
41
‫ידיעות כלליות‬
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ִבּ ָר ָכה‬
‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬is praised in the Torah as the land of the ‫ – ִשׁ ְב ַעת ַה ִמינִ ים‬the land of the seven
species of fruit and grain.
Because the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬are given this importance, they are also given their own unique
‫ ְבּ ָר ָכה‬of ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫בּ ָר ָכה‬.
ְ
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ ְבּ ָר ָכה‬includes three variations of text that specify the category within the ‫ִשׁ ְב ַעת‬
‫ ַה ִמינִ ים‬that we are thanking for.
The three variations are:
1) ‫– ַעל ַה ִמ ְחיָה‬After eating products made from grain.
Which include:
Products made from the "5 grains" i.e.,Wheat, Barley, Oats, Spelt and Rye
(e.g., cake, pasta, cookies, etc.) if they do not qualify for ‫בּ ְר ַכּת ַה ָמזוֹן‬.
ִ
2) ‫ – ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץ‬After eating fruit of the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬.
Fruit of the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬, are:
Dates, Figs, Olives, Pomegranates and Grapes
ֶ ‫ֶפן וְ ַעל ְפּ ִרי ַהג‬
ֶ ‫ – ַעל ַהג‬After drinking grape wine or grape juice.
3) ‫ֶפן‬
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ ְבּ ָר ָכה‬- The ‫ ְבּ ָר ָכה‬is called " ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ - one like three" because it is one
‫ ְבּ ָר ָכה‬that is a synopsis of the first three ‫ ְבּ ָרכוֹת‬of ‫ ִבּ ְר ַכת ַה ָמזוֹן‬which are ‫תּוֹרה‬
ָ ‫מן ַה‬.
ִ
In addition to the synopsis of the 3 Berachos, ‫ ִבּ ְר ַכּת ֵמ ֵעין ָשׁלֹשׁ‬also contains a synopsis of
the fourth ‫ ְבּ ָר ָכה‬of ‫ ִבּ ְר ַכת ַה ָמזוֹן‬which is ‫מ ְד ַר ָבּנָן‬.
ִ
‫צוּרת ַה ְבּ ָר ָכה‬
ַ – The Torah obligation of ‫ ִבּ ְר ַכת ַה ָמזוֹן‬is to thank for:
A) food
B) ‫ֶא ֶרץ יִ ְשׂ ָר ֵאל‬
and C)‫יְ רוּ ָשׁ ַליִ ם‬.
The additional Rabbinic obligation is to thank Hashem for his constant goodness.
The parts of ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ ְבּ ָר ָכה‬that correspond to ‫ ִבּ ְר ַכת ַה ָמזוֹן‬are:
"...‫ – " ַעל ַה ִמ ְחיָה וְ ַעל ַה ַכּ ְל ָכּ ָלה‬refers to food (‫)מזוֹן‬
ָ and corresponds to ‫בּ ְר ַכּת ַהזָן‬,
ִ the 1st
‫ ְבּ ָר ָכה‬of ‫ ִבּ ְר ַכת ַה ָמזוֹן‬. (‫)הזָן ֶאת ַהכֹּל‬
ַ
"... ‫ – " ַעל ֶא ֶרץ ֶח ְמ ָדה‬refers to ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬and corresponds to ‫אָרץ‬
ֶ ‫בּ ְר ַכּת ָה‬,
ִ the 2nd ‫ְבּ ָר ָכה‬
of ‫בּ ְר ַכת ַה ָמזוֹן‬.
ִ
(‫אָרץ וְ ַעל ַה ָמזוֹן‬
ֶ ‫)על ָה‬
ַ
"... ‫רוּשׁ ַליִ ם‬
ָ ְ‫וּבנֵה י‬
ְ " – refers to ‫רוּשׁ ַליִ ם‬
ָ ְ‫ י‬and corresponds to ‫רוּשׁ ָליִ ם‬
ָ ְ‫בּ ְר ַכּת בּוֹנֵה י‬,
ִ the 3rd
‫ ְבּ ָר ָכה‬of ‫בּ ְר ַכת ַה ָמזוֹן‬.
ִ (‫רוּשׁ ָליִ ם‬
ָ ְ‫)בּוֹנֶה ְבּ ַר ֲח ָמיו י‬
"‫וּמ ִטיב‬
ֵ ‫אַתּה ד' טוֹב‬
ָ ‫– " ִכּי‬mentions Hashem's goodness and corresponds to ‫ִבּ ְר ַכּת ַהטוֹב‬
‫וְ ַה ֵמ ִטיב‬, the 4th ‫ ְבּ ָר ָכה‬of ‫ ִבּ ְר ַכת ַה ָמזוֹן‬. (‫ ַהטוֹב וְ ַה ֵמ ִטיב‬...‫אָבינוּ ַמ ְל ֵכּנוּ‬
ִ ‫ל‬-‫) ָה ֵא‬
i Most Poskim agree that ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ ְבּ ָר ָכה‬is ‫ִמ ְד ַר ָבּנָן‬
20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc
.
‫ידיעות כלליות‬
42
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ – ְבּ ָר ָכה‬Halachos I
‫ ַעל ַה ִמ ְחיָה‬is only said on grain products (e.g., foods made from flour, hot cereal, etc.) but is
not said on whole grains (e.g., cooked whole grain).
‫ ַעל ַה ִמ ְחיָה‬is said only on grain products that are thick enough that they cannot be drunk.
For example:
‫ ַעל ַה ִמ ְחיָה‬is said on thick oatmeal but is not said on very watery farina.
Rice - Even though ‫ בּוֹ ֵרה ִמי ֵני ְמזוֹנוֹת‬is said before eating rice, nevertheless rice is not one of the
5 grains and does not require a ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫( ְבּ ָר ָכה‬but rather a ‫)בּוֹרה נְ ָפשׁוֹת‬.
ֵ
1
However ‫יע ַבד‬
ָ ‫ ְבּ ִד‬if one said a ‫)על ַה ִמ ְחיָה( ֵמ ֵעין ָשׁלֹשׁ‬
ַ on rice he is Yotzai.
Combined Beracha - If one ate two or more of the different types that require a ‫מ ֵעין ָשׁלֹשׁ‬,
ֵ one
combined ‫ ְבּ ָר ָכה‬should be said.
For example:
If one ate grain products and a ‫יעית‬
ִ ‫ ְר ִב‬of wine, one combined ‫ ְבּ ָר ָכה‬of ‫ ַעל ַה ִמ ְחיָה‬and
‫ֶפן‬
ֶ ‫ ַעל ַהג‬should be said.
If one ate grain products and a fruit of the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬one combined ‫ ְבּ ָר ָכה‬of ‫ַעל‬
‫ ַה ִמ ְחיָה‬and ‫ ַעל ָה ֵעץ‬should be said.
‫ייבים‬
ִ ‫ ִשׁיעוּ ִרים ַה ְמ ַח‬- The minimum amounts of food or drink that need to be consumed to
require a ‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ ְבּ ָר ָכה‬are:
After eating food:
‫ ֵמ ֵעין ָשׁלֹשׁ‬is only said after eating a ‫( ְכזַיִ ת‬Lit. Olive size) or more of the
required foods. A ‫ ְכזַיִ ת‬is approximately equivalent to the size of ½ a large slice of
rye bread (or ½ a large egg).
In addition, ‫ ֵמ ֵעין ָשׁלֹשׁ‬on solid foods is said only if the food is eaten " ‫ִבּ ְכ ֵדי‬
‫ילת ְפּ ַרס‬
ַ ‫"אַכ‬
ִ (lit. in the time it takes to eat a portion) which amounts to 3 to 4
minutes. If it took more than 4 minutes to eat a ‫ ְכזַיִ ת‬of food, a ‫ ֵמ ֵעין ָשׁלֹשׁ‬should not
be said.
After drinking a liquid:
‫ֶפן‬
ֶ ‫ ַעל ַהג‬is said on grape wine or juice only if the amount drunk is a ‫יעית‬
ִ ‫ ְר ִב‬or
more. A ‫יעית‬
ִ ‫ ְר ִב‬is equivalent to just over 3 fluid oz.
In addition, ‫ֶפן‬
ֶ ‫ ַעל ַהג‬is only said if the wine or grape juice is drunk
"‫יעית‬
ִ ‫"בּ ְכ ֵדי ְשׁ ִתיַת ְר ִב‬
ִ - the normal time it takes to drink a ‫יעית‬
ִ ‫( ְר ִב‬i.e., two sips with a
short pause in between).
If it took more than this short time to drink a ‫יעית‬
ִ ‫ר ִב‬,
ְ a ‫ֶפן‬
ֶ ‫ ַעל ַהג‬should not be said.
i One is not obligated to say a ‫ ֵמ ֵעין ָשׁלֹשׁ‬after eating half a ‫ ְכזַיִ ת‬of food and half a ‫יעית‬
ִ ‫ְר ִב‬
of liquid.
‫ז‬:‫ שערי תשובה רח‬1
20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc13:16 all rights reserved SkillPower comments 917-306-0320 or Gelbfosh@hotmail,com
‫ידיעות כלליות‬
43
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
ַ ‫ – ְבּ ָר ָכה‬Halachos II
‫ְס ֵפק‬
ָ ‫ ְמקוֹר ַה ִחיוּב ו‬- Most Poskim agree that the ‫ ְבּ ָר ָכה‬of ‫ ֵמ ֵעין ָשׁלֹשׁ‬is ‫ ִמ ְד ַר ָבּנָן‬.
Therefore, when there is doubt if ‫ ֵמ ֵעין ָשׁלֹשׁ‬is required, or if there is doubt if it has
already been said, the rule of ‫קוּלה‬
ָ ‫ ָס ֵפק ְד ַר ָבּנָן ְל‬applies (when in doubt of a Rabbinic
obligation, one may be lenient) and a new ‫ ֵמ ֵעין ָשׁלֹשׁ‬should not be said.
However, since many Rishonim hold that ‫ ֵמ ֵעין ָשׁלֹשׁ‬is ‫תּוֹרה‬
ָ ‫ ִמן ַה‬and would
therefore require repeating, one should remove oneself from any doubt by doing one
of the following:
1. Hear a ‫ ֵמ ֵעין ָשׁלֹשׁ‬from someone else who is obligated.
2. Eat more of the same type of food and make another ‫מ ֵעין ָשׁלֹשׁ‬.
ֵ
3. Eat a different type of food or drink that requires a ‫ ֵמ ֵעין ָשׁלֹשׁ‬and incorporate the
doubtful ‫ ְבּ ָר ָכה‬in the new ‫מ ֵעין ָשׁלֹשׁ‬.
ֵ
For example, if one is doubt if a ‫ֶפן‬
ֶ ‫ ַעל ַהג‬must be said, he should eat
some cake and then say a combined ‫ ְבּ ָר ָכה‬of ‫ ַעל ַה ִמ ְחיָה‬and ‫ֶפן‬
ֶ ‫ ַעל ַהג‬.
‫ – ֵפּרוֹת ֶא ֶרץ יִ ְשׂ ָר ֵאל‬When eating fruit of the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬grown in ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬the words of
"‫ְועל ַה ֵפּרוֹת‬
ַ ‫אָרץ‬
ֶ ‫"( " ַעל ָה‬on the land and on the fruit") should be substituted with the words
ָ ‫אָרץ וְ ַעל ֵפּירוֹ ֶת‬
ֶ ‫"( " ַעל ָה‬on the land and on its fruit")
"‫יה‬
ֶ ‫" ַעל ָה‬
Similarly, on wine from ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬many substitute the words "‫אָרץ וְ ַעל ְפּ ִרי ַה ֶג ֶפן‬
ֶ ‫ ַעל ָה‬.
with the words ‫אָרץ וְ ַעל ְפּ ִרי ַג ְפ ָנהּ‬
‫ – ָטעוּת ִבּ ְבּ ָרכוֹת‬If one mistakenly said a ‫בּוֹרא נְ ָפשׁוֹת‬
ֵ instead of a ‫מ ֵעין ָשׁלֹשׁ‬,
ֵ he is not Yotzai.
If one mistakenly said ‫ ִבּ ְר ַכת ַה ָמזוֹן‬in place of ‫מ ֵעין ָשׁלֹשׁ‬,
ֵ he is Yotzai ‫יע ַבד‬
ָ ‫ ְבּ ִד‬according to
many Poskim.
If one forgot to mention the additions for ‫שׁ ָבּת‬,
ַ Yom Tov or Rosh Chodesh in ‫מ ֵעין ָשׁלֹשׁ‬,
ֵ
he does not have to repeat the ‫בּ ָר ָכה‬.
ְ
‫פּוֹט ֶרת ַח ֶב ְר ָתּה‬
ֶ ‫ – ְבּ ָר ָכה ַה‬If one only ate fruit that are not of the ‫( ִשׁ ְב ַעת ַה ִמינִ ים‬e.g., orange),
the ‫ ְבּ ָר ָכה‬of ‫בּוֹרא נְ ָפשׁוֹת‬
ֵ should be said and not the ‫ ְבּ ָר ָכה‬of ‫ ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץ‬.
i However, if one ate fruit of the ‫ ִשׁ ְב ַעת ַה ִמינִ ים‬and other fruit, only one ‫ ְבּ ָר ָכה‬of ‫ַעל ָה ֵעץ‬
‫ וְ ַעל ְפּ ִרי ָה ֵעץ‬is necessary and not ‫בּוֹרא נְ ָפשׁוֹת‬.
ֵ
For example: If someone ate grapes and oranges, he should say only the ‫ ְבּ ָר ָכה‬of
‫ ַעל ָה ֵעץ וְ ַעל ְפּ ִרי ָה ֵעץ‬and not ‫בּוֹרא נְ ָפשׁוֹת‬.
ֵ
i Similarly, if one drank wine and any other drink, only the ‫ ְבּ ָר ָכה‬of ‫ ַעל ַה ֶג ֶפן‬is required
and not ‫בּוֹרא נְ ָפשׁוֹת‬.
ֵ
For example: If someone drank wine and soda, he should say only the ‫ ְבּ ָר ָכה‬of
‫ֶפן‬
ֶ ‫ֶפן וְ ַעל ְפּ ִרי ַהג‬
ֶ ‫ ַעל ַהג‬and not ‫בּוֹרא נְ ָפשׁוֹת‬.
ֵ
20-Oct-09 17 Al Hamichya and Al Hagefen 07-08.doc
‫‪44‬‬
‫ידיעות כלליות‬
‫אַחת ֵמ ֵעין ָשׁלֹשׁ‬
‫ְבּ ָר ָכה ַ‬
‫עוֹלם‬
‫אַתּה יהו‪-‬ה ֱאלֹקינוּ ֶמ ֶל ְך ָה ָ‬
‫ָבּרוּך ָ‬
‫‪On wine‬‬
‫‪ִ ,‬בּ ְר ַכּת ַהזָן ‪Corresponds to‬‬
‫‪ִ .‬בּ ְר ַכת ַה ָמזוֹן ‪ְ of‬בּ ָר ָכה ‪the 1st‬‬
‫ֶפן‬
‫ַעל ַהגּ ֶ‬
‫ְו ַעל ְפּ ִרי‬
‫ַה ֶג ֶפן‬
‫‪On fruit‬‬
‫)‪(7 species‬‬
‫ַעל ָה ֵעץ‬
‫ְו ַעל ְפּ ִרי ָה ֵעץ‬
‫‪On grain‬‬
‫‪products‬‬
‫ַעל ַה ִמ ְחיָה‬
‫ְו ַעל ַה ַכּ ְל ָכּ ָלה‬
‫& ‪On grain products‬‬
‫‪wine‬‬
‫ַעל ַה ִמּ ְחיָה ְו ַעל ַה ַכּ ְל ָכּ ָלה‬
‫ֶפן‬
‫ֶפן ְו ַעל ְפּ ִרי ַהגּ ֶ‬
‫ְו ַעל ַהגּ ֶ‬
‫‪ִ ,‬בּ ְר ַכּת ָה ֶ‬
‫אָרץ ‪Corresponds to‬‬
‫‪ִ .‬בּ ְר ַכת ַה ָמזוֹן ‪ְ of‬בּ ָר ָכה ‪the 2nd‬‬
‫תּ לַאֲ בוֹתֵ ינוּ‬
‫ת וְ ִהנְ חַ לְ ָ‬
‫ועַ ל ְתּנוּבַ ת הַ ָשּׂ ֶדה וְ עַ ל אֶ ֶרץ חֶ ְמ ָדּה טוֹבָ ה ְוּרחָ בָ ה ֶשׁ ָרצִ י ָ‬
‫טּוּבהּ‪,‬‬
‫בּוֹע ִמ ָ‬
‫ֶל ֱאכֹל ִמ ִפּ ְריָהּ ו ְִל ְשׂ ַ‬
‫ִבּ ְר ַכּת בּוֹנֵה ‪Corresponds to‬‬
‫יְרוּשׁ ָליִ ם‬
‫‪ְ of‬בּ ָר ָכה ‪ָ , the 3rd‬‬
‫‪ִ .‬בּ ְר ַכת ַה ָמזוֹן‬
‫ירךָ וְ עַ ל צִ יּוֹן ִמ ְשׁכַּ ן‬
‫רוּשׁלַיִ ם עִ ֶ‬
‫�קינוּ עַ ל יִ ְשׂ ָראֵ ל עַ מֶּ ךָוְ עַ ל יְ ָ‬
‫ַרחֵ ם נָא יהו‪-‬ה אֱ ֵ‬
‫בוֹד ָך וְ עַ ל ִמזְ בְּ חֶ ָך וְ עַ ל הֵ יכָ ֶלךָ‪ ,‬וּבְ נֵה יְ ָ‬
‫כְּ ֶ‬
‫רוּשׁלַיִ ם עִ יר הַ קּ ֶֹדשׁ בִּ ְמהֵ ָרה בְּ יָמֵ ינוּ‬
‫וְ הַ ֲעלֵנוּ לְ תוֹכָ הּ וְ ַשׂ ְמּחֵ נוּ בה ונברכך בִּ ְקדֻ ָשּׁה וּבְ ָטהֳ ָרה‪:‬‬
‫ְר ֵצה ‪Corresponds to‬‬
‫ַי ֲע ֶלה וְ ָיבֹא ‪and/or‬‬
‫ִבּ ְר ַכּת ַהטוֹב ‪Corresponds to‬‬
‫‪ְ of‬בּ ָר ָכה ‪, the 4th‬וְ ַה ֵמ ִטיב‬
‫‪ִ .‬בּ ְר ַכת ַה ָמזוֹן‬
‫‪On Shabbos‬‬
‫‪On Rosh Chodesh‬‬
‫‪On Yom Tov‬‬
‫וְשׂ ְמ ֵחנוּ ְבּיוֹם ַחג‬
‫ַ‬
‫טוֹבה‬
‫ָכ ֵרנוּ ְל ָ‬
‫וְ ז ְ‬
‫יצנוּ‬
‫וּר ֵצה וְ ַה ֲח ִל ֵ‬
‫ְ‬
‫ְבּיוֹם רֹאשׁ ַהח ֶֹדשׁ ַה ַמצוֹת\ ַה ָשׁבֻעוֹת\ ַה ֻסכּוֹת‬
‫ְבּיוֹם ַה ַשׁ ָבּת‬
‫ֲצ ֶרת‬
‫\ ְשׁ ִמינִ י ָהע ֶ‬
‫ַהזֶה‬
‫ַהזֶה‬
‫ַהזֶה‬
‫‪On Rosh Hashanah‬‬
‫טוֹבה‬
‫ָכ ֵרנוּ ְל ַ‬
‫וְ ז ְ‬
‫ְבּיוֹם ַהזִ ָכּרוֹן‬
‫ַהזֶה‬
‫אָרץ ְו ַעל‬
‫ְנוֹדה ְל ָך ַעל ָה ֶ‬
‫וּמ ִטיב ַלכֹּל ו ֶ‬
‫אַתּה יהו‪-‬ה טוֹב ֵ‬
‫ִכּי ָ‬
‫‪On wine‬‬
‫‪On fruit (7‬‬
‫)‪species‬‬
‫ְפּ ִרי ַה ֶג ֶפן*‪:‬‬
‫רוּך ָ‬
‫ָבּ ְ‬
‫אַתּה ד' ַה ֵפּרוֹת **‪:‬‬
‫ַעל ָה ֶ‬
‫אָרץ ְו ַעל ָבּ ְ‬
‫אַתּה ד'‬
‫רוּך ָ‬
‫ְפּ ִרי ַה ֶג ֶפן*‬
‫ַעל ָהאָ ֶרץ ְו ַעל‬
‫ַה ֵפּרוֹת**‬
‫‪On grain‬‬
‫‪products‬‬
‫הַ ִמ ְחיָה‪,‬‬
‫אַתּה ד'‬
‫בָּ רוּךְ ָ‬
‫אָרץ וְ עַ ל‬
‫עַ ל הָ ֶ‬
‫הַ ִמ ְחיָה‪:‬‬
‫& ‪On grain products‬‬
‫‪wine‬‬
‫הַ ִמּ ְחיָה וְ עַ ל ְפּ ִרי‬
‫אַתּה ד'‬
‫הַ גֶּפֶ ן*‪ :‬בָּ רוּך ְ ָ‬
‫אָרץ וְ עַ ל הַ ִמ ְחיָה‬
‫עַ ל הָ ֶ‬
‫וְ עַ ל ְפּ ִרי הַגֶפֶן*‪:‬‬
‫ַפנָהּ‪ֶ substitute with:‬א ֶרץ יִ ְשׂ ָר ֵאל ‪*On wine from‬‬
‫גְ‬
‫יה‪ֶ substitute with:‬א ֶרץ יִ ְשׂ ָר ֵאל ‪**On fruit of‬‬
‫רוֹת ָ‬
‫ֵפּ ֶ‬
‫‪20-Oct-09 20 Hamichya and Al Hagefen text 07-08.doc‬‬
‫ידיעות כלליות‬
45
‫אַר ַבּע ַפּ ְר ִשׁיוֹת‬
ְ - Part I
There are four ‫ ַשׁ ָבּתוֹת‬that a special ‫ ַפּ ְר ָשׁה‬is read in the ‫תּוֹרה‬.
ָ
1) ‫ַפּ ְר ַשׁת ְשׁ ָק ִלים‬
2) ‫ַפּ ְר ַשׁת זָכוֹר‬
3) ‫ַפּ ְר ַשׁת ָפּ ָרה‬
4) ‫ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬
‫ַפּ ְר ַשׁת ְשׁ ָק ִלים‬
This first of the four ‫ ַפּ ְר ִשׁיוֹת‬is ‫ ַפּ ְר ַשׁת ְשׁ ָק ִלים‬, which pertains to the yearly obligation of
every Jew to donate a coin (half a ‫ ) ֶשׁ ֶקל‬that is primarily used to bring the ‫ָק ְר ָבּן ָתּ ִמיד‬
and other ‫( ָק ְר ָבּנוֹת ִציבּוּר‬communal sacrifices).
‫ ְז ַמ ָנה‬- This donation had to be given by ‫יסן‬
ָ ִ‫ רֹאשׁ חוֹ ֶדשׁ נ‬because all ‫ ָק ְר ָבּנוֹת ִציבּוּר‬brought
after ‫יסן‬
ָ ִ‫ רֹאשׁ חוֹ ֶדשׁ נ‬had to be bought from the newly collected monies.
Therefore ‫ ַפּ ְר ַשׁת ְשׁ ָק ִלים‬is scheduled on the ‫ ַשׁ ָבּת‬before ('‫אַדר )ב‬
ָ ‫( רֹאשׁ ח ֶֹדשׁ‬or the
‫ שבת‬of ‫ ראש חדש אדר‬if it falls out on ‫)שׁ ָבּת‬
ַ to remind people at least 30 days in
advance to give their ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬.
‫ ַהיוֹם‬- Today that we don’t have ‫קוֹ ְר ָבּנוֹת‬, we read ‫ ַפּ ְר ַשׁת ְשׁ ָק ִלים‬to remind us of the
obligation of ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬and to somewhat fulfill the Mitzvah by reading about it in
the Torah and saying the related Tefillos added in Shacharis and Musaf.
‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬- Today we also remember the Mitzvah of ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬by giving a coin that
is one half of the common currency of that country, e.g., a ½ dollar coin.
Since donating is mentioned three times in the Torah (to signify 3 types of
donations), the Minhag is to give 3 coins that are half the common currency.
Many Shuls provide the service of putting half dollar coins into the ‫ צדקה‬plate so
that everybody can exchange their bills with these coins and then use the coins to put
back into the ‫ ְצ ָד ָקה‬plate as ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬.
‫ זְ ַמ ָנה‬- There are different Minhagim as to when ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬is given. Many give it at
Mincha time Erev Purim, some give it Purim morning before Shacharis, and some
give it Mincha time on Purim.
‫ ִמי ַחי ָיב‬- The obligation of ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬is on adult men over Bar Mitzvah, but some have
the Minhag is to give for all children and even for the unborn child of a pregnant
woman.
Once a father gave ‫ ַמ ֲח ִצית ַה ֶשׁ ֶקל‬for his child, the custom should be continued even
if the child is still under age.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
46
‫אַר ַבּע ַפּ ְר ִשׁיוֹת‬
ְ - Part II
‫ַפּ ְר ַשׁת זָכוֹר‬
This special ‫ ַפּ ְר ָשׁה‬pertains to the Mitzvah of ‫ירת ְמ ִחי ַית ֲע ָמ ֵלק‬
ַ ‫ ְז ִכ‬- the obligation of every
Jew to remember what ‫ ַע ָמ ֵלק‬did to us when we left ‫מ ְצ ַריִ ם‬,
ִ to tell our children what
‫ ַע ָמ ֵלק‬did and hence the obligation to destroy ‫ע ָמ ֵלק‬.
ַ
On ‫ ַפּ ְר ַשׁת זָכוֹר‬we fulfill the obligation to remember, by taking out a 2nd Sefer
Torah and reading Pesukim in the Torah that refer to ‫ ַע ָמ ֵלק‬.
‫ זְ ַמ ָנה‬- ‫ ַפּ ְר ַשׁת זָכוֹר‬is scheduled the ‫ ַשׁ ָבּת‬before ‫פּוּרים‬.
ִ This is because ‫פּוּרים‬
ִ also deals with
the destruction of ‫)ה ָמן( ַע ָמ ֵלק‬
ָ and it is proper that ‫ ְז ִכי ַרת ְמ ִחי ַית ֲע ָמ ֵלק‬should precede
the destroying of ‫( ַע ָמ ֵלק‬killing ‫)ה ָמן‬.
ָ
‫ חוֹ ֶמר ַה ִחיוּב‬- According to most, the obligation to read ‫ ַפּ ְר ַשׁת זָכוֹר‬is ‫תּוֹרה‬
ָ ‫מן ַה‬.
ִ
i Many hold that the obligation to destroy ‫ ַע ָמ ֵלק‬only applies when all of ‫ְכּ ַלל יִ ְשׂ ָר ֵאל‬
are in ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬and ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬is led by a king.
‫ ִחיוּב ָנ ִשׁים‬- There is a difference of opinion whether women are obligated in ‫ירת ְמ ִחי ַית‬
ַ ‫ְז ִכ‬
‫ ֲע ָמ ֵלק‬or not. The Minhag is that women do come to Shul to hear ‫( ַפּ ְר ַשׁת זָכוֹר‬or are
Yotzai ‫יע ַבד‬
ָ ‫ ְבּ ִד‬with the Torah reading on Purim morning).
Some Shuls have a 2nd reading of ‫ ַפּ ְר ַשׁת זָכוֹר‬in the afternoon for the women who
couldn’t come and hear ‫ ַפּ ְר ַשׁת זָכוֹר‬in the morning.
‫ ְבּ ִלי ְבּ ָר ָכה‬- A special ‫ ְבּ ָר ָכה‬is not made when fulfilling the obligation of ‫ירת ְמ ִחי ַית ֲע ָמ ֵלק‬
ַ ‫ ְז ִכ‬,
because a ‫ ְבּ ָר ָכה‬is not made on a Mitzvah of ‫ ַה ְשׁ ָח ָתה‬-destruction. (‫כט‬:‫)כה"ח תרפה‬
‫ – ְק ִריאָ ָתה‬To fulfill the Mitzvah, the ‫ ַבּ ַעל קוֹ ֵרא‬must read every word of ‫ ַפּ ְר ַשׁת זָכוֹר‬clearly
and each congregant must hear and pay attention to every word.
‫ ַכּ ָוו ָנה ָל ֵצאת‬- In addition, the congregation has to have in mind to be Yotzai the
‫ ְבּ ָרכוֹת‬and the reading, and the ‫ ַבּ ַעל קוֹ ֵרא‬and Oleh have to have in mind to be
Motzi the congregation.
‫ֵכר‬
ֶ ‫ ז‬or ‫ֶכר‬
ֶ ‫ ז‬- There is doubt if the proper reading of the word ‫ ֶאת זכר ַע ָמ ֵלק‬is ‫ ֵז ֶכר‬or
‫ ֶז ֶכר‬. Therefore, even though the Halacha follows the opinion of ‫ ֵז ֶכר‬,
nevertheless the Minhag in many Shuls is to say both ‫ ֵז ֶכר‬and ‫ ֶז ֶכר‬by reading
the word or Pasuk twice.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
47
‫ ִמי ַהקוֹ ֵרא‬- Since most hold that the reading of ‫ ַפּ ְר ַשׁת ָזכוֹר‬is a Torah obligation, therefore
one who is Motzi others must be obligated himself, i.e. an adult.
Hence, a child (and possibly even a Bar Mitzvah boy) should not be the ‫ַבּ ַעל קוֹ ֵרא‬
to read ‫ ַפּ ְר ַשׁת ָזכוֹר‬.
‫ ִמי ָהעוֹ ֶלה‬- Similarly, many hold that a child should not be given the Aliyah of
‫ ַפּ ְר ַשׁת זָכוֹר‬since the Oleh must be Motzi the congregation with the ‫בּ ָרכוֹת‬.
ְ
Most have the Minhag that the Rav of the Shul gets the Aliyah of ‫ ַפּ ְר ַשׁת זָכוֹר‬.
‫ צוּ ַרת ַה ִחיוּב‬- As mentioned, most hold the reading of ‫ ַפּ ְר ַשׁת זָכוֹר‬is ‫תּוֹרה‬
ָ ‫מן ַה‬.
ִ
Nevertheless, many of the detail of this Mitzvah are ‫מ ְד ַר ָבּנָן‬.
ְ
For example:
‫ ְמ ְד ַר ָבּנָן‬it should be read with the “Trop”(Torah tune)
‫ ְמ ְד ַר ָבּנָן‬it should be read with a Minyan
‫ ְמ ְד ַר ָבּנָן‬it should be read on ‫ַשׁ ָבּת ַפּ ְר ַשׁת ָזכוֹר‬
(and possibly - ‫ ְמ ְד ַר ָבּנָן‬a Kosher Sefer Torah is needed).
‫יע ַבד ְבּ ִלי נִ יגוּן‬
ָ ‫יע ַבד – ְבּ ִד‬
ָ ‫ ְבּ ִד‬one is Yotzai if ‫ ַפּ ְר ַשׁת זָכוֹר‬was read without the “Trop”.
‫יע ַבד ְבּ ִלי ִמנְ ָין‬
ָ ‫ ְבּ ִד‬- If one does not have a Minyan (or missed the Minyan) he should
hear it read from the Torah without a Minyan, for example, when it is read
again for the women.
‫יע ַבד ְבּ ִלי ֵס ֶפר תּ וֹ ָרה‬
ָ ‫ ְבּ ִד‬- If reading from the Torah is not possible, he should read
the Pesukim of ‫ ַפּ ְר ַשׁת זָכוֹר‬from a Chumash, preferably with the “Trop”.
(Because some hold that the Torah requirement can be fulfilled without a
Sefer Torah.)
‫יע ַבד ְבּ ְק ִריאַת פּוּ ִרים‬
ָ ‫ ְבּ ִד‬- Some hold, as a last option, one may be Yotzai by hearing
the Torah reading of Purim morning and having in mind to be Yotzai.
The Mishneh Berurah is skeptical about this option because the reading of
Purim does not include all the details of ‫ירת ְמ ִחייַת ֲע ָמ ֵלק‬
ַ ‫ ְז ִכ‬.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
48
‫אַר ַבּע ַפּ ְר ִשׁיוֹת‬
ְ - Part III
‫ַפּ ְר ַשׁת ָפּ ָרה‬
ָ
The special ‫ ַשׁ ָבּת‬of ‫ ַפּ ְר ַשׁת ָפּ ָרה‬pertains to the obligation of every Jew to become ‫טהוֹר‬.
On ‫ ַפּ ְר ַשׁת ָפּ ָרה‬a 2nd Sefer Torah is taken out and Pesukim pertaining to the ‫ָפּ ָרה‬
‫ אַדוּ ָמה‬and the requirement to become ‫ ָטהוֹר‬are read. We also say additional Tefillos
in ‫ ַח ָז ַרת ַה ַשׁ"ץ‬of ‫ ְשׁמֹ ָנה ֶע ְשׁ ֵרה‬in hope that Hashem will redeem us and purify us with
water of ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬.
‫ זְ ַמ ָנה‬- ‫ ַפּ ְר ַשׁת ָפּ ָרה‬is scheduled on the ‫ ַשׁ ָבּת‬before ‫ ( ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬i.e., the second to the last
‫ ַשׁ ָבּת‬of the month of ‫אַדר‬
ָ or the last ‫ ַשׁ ָבּת‬of the month of ‫אַדר‬
ָ if ‫יסן‬
ָ ִ‫חוֹדשׁ נ‬
ֶ ‫ רֹאשׁ‬is on
‫)שׁ ָבּת‬.
ַ
‫ ַפּ ְר ַשׁת ָפּ ָרה‬is scheduled at this time to remind people to become ‫ ָטהוֹר‬in time to be
able to bring the ‫ק ְר ָבּן ֶפּ ַסח‬.
ָ
‫ חוֹ ֶמר ַה ִחיוּב‬- There is a minority opinion that holds that the obligation to hear ‫ַפּ ְר ַשׁת ָפּ ָרה‬
is ‫תּוֹרה‬
ָ ‫מן ַה‬.
ִ Hence, a child under Bar Mitzvah should not read or receive the Aliyah
of ‫ ַפּ ְר ַשׁת ָפּ ָרה‬.
‫ ָט ֵמא ֵמת‬- A ‫ ָט ֵמא ֵמת‬is someone who came in physical contact with a corpse (even non
Jew) or was under the same roof as a Jewish corpse. Similarly, one becomes ‫ָט ֵמא ֵמת‬
if he is a “covering” over a Jewish corpse, e.g., if he stands over a Jewish corpse.
‫ ְז ַמן טוּ ְמאָתוֹ‬- A ‫ ָט ֵמא ֵמת‬remains ‫( ָט ֵמא‬forever) until he purifies himself following the
procedures set forth in the Torah.
‫ ִאיסוּ ֵרי ָט ֵמא ֵמת‬- A ‫ ָט ֵמא ֵמת‬may not enter the area of the ‫ ֵבּית ַה ִמ ְק ָדשׁ‬and may not eat or
touch ‫ֳשׁים‬
ִ ‫ ָקד‬. Consequently, a ‫ ָט ֵמא ֵמת‬cannot fulfill the Mitzvah of ‫ ָק ְר ָבּן ֶפּ ַסח‬.
‫ אַב ַהטוּ ְמאָה‬- A ‫ ָט ֵמא ֵמת‬is considered an ‫( אַב ַהטוּ ְמאָה‬a primary contaminant) and may
make ‫ ָט ֵמא‬food or utensils that he comes in contact with (though with a lesser level of
‫)טוּ ְמאָה‬.
‫ ִאיסוּר ָט ֵמא ֵמת ְלכֹּ ֵהן‬- A ‫ כֹּ ֵהן‬may not subject himself to becoming ‫ ָט ֵמא ֵמת‬even if he is
already ‫ ָט ֵמא ֵמת‬from a previous encounter. Consequently, a ‫ כֹּ ֵהן‬is forbidden to enter
a cemetery, to walk or drive under a tree that shades a Jewish grave, to enter a
hospital building that has a Jewish corpse and is possibly forbidden to fly on a plane
that carries a Jewish corpse.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
49
‫ – ָט ֳה ָרתוֹ‬A ‫ ָט ֵמא ֵמת‬becomes ‫ ָטהוֹר‬after waiting a total of 7 days and having water mixed
with ashes of the ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬sprinkled on him on the 3rd and 7th of these days.
In addition, he must immerse himself in a kosher Mikvah.
‫ – ָפּ ָרה ֲאדוּ ָמה‬A ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬must be a perfectly red cow with no more than one hair of
another color. In addition, the ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬is only kosher if it has never done any work.
‫ – ֲע ִשׂי ָי ָתה‬The ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬was slaughtered outside ‫רוּשׁ ַליִ ם‬
ָ ְ‫ י‬and then burned by the deputy
‫ כֹּ ֵהן ָגדוֹל‬together with ‫ ֵעץ ֶא ֶרז‬-cedarwood, ‫ ֵאזוֹב‬-hyssop and a ‫ ְשׁנִ י תוֹ ָל ַעת‬-crimson
thread.
The resulting ashes were split into 3 parts.
One part was kept near ‫רוּשׁ ַליִ ם‬
ָ ְ‫ י‬for use to purify those needed to make the next
‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬.
One part was split between the ‫ כֹּ ַהנִ ים‬to be used to purify people.
One part was put aside next to the ‫ ֵבּית ַה ִמ ְק ָדשׁ‬for safekeeping.
‫ ָט ֳה ָר ָתה‬- The ashes of the ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬were mixed with ‫ ַמיִ ם ַחיִ ים‬-spring water and used to
sprinkle on the ‫ ְט ֵמא ֵמת‬.
‫ זֹאת ֻח ַקת ַהתּוֹ ָרה‬- Sprinkling the ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬water on the ‫ ְט ֵמא ֵמת‬made the ‫ְט ֵמא ֵמת‬
become ‫ ָטהוֹר‬, yet carrying (and hence sprinkling) ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬water makes the carrier
‫ ָט ֵמא‬.
This is one reason why the Mitzvah of ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬is considered a ‫ חוֹק‬- a Mitzvah
without apparent reasoning.
‫ ִמנְ ָי ָנה‬- There were only 9 ‫ ָפּרוֹת ֲאדוּמוֹת‬made from the time of ‫ מֹ ֶשׁה ַר ֵבּינוּ‬until after the
2nd ‫בּית ַה ִמ ְק ָדשׁ‬.
ֵ Some of the 1st ‫דוּמה‬
ָ ‫ ָפּ ָרה ֲא‬was put aside and is forever called
“‫’מֹ ֶשׁה ַר ֵבּינוּ‬s ‫דוּמה‬
ָ ‫” ָפּ ָרה ֲא‬.
th
The 10 ‫ ָפּ ָרה אַדוּ ָמה‬will be brought by the Mashiach ‫ ֶשׁ ָיבוֹא ְבּ ְמ ֵה ָרה ְבּ ָי ֵמינוּ‬.
‫ – ְנ ַשׁ ְל ָמה ָפּ ִרים ְשׂ ָפ ֵתינוּ‬Today we fulfill the Mitzvah of ‫ ָפּ ָרה אַדוּ ָמה‬by saying the portions
in the Torah that deal with ‫ ָפּ ָרה אַדוּ ָמה‬and by learning the Halachos of ‫ ָפּ ָרה אַדוּ ָמה‬.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
50
‫אַר ַבּע ַפּ ְר ִשׁיוֹת‬
ְ - Part IV
‫ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬
This special ‫ ַפּ ְר ָשׁה‬pertains to the month of ‫יסן‬
ָ ִ‫ נ‬and its importance in being the first of the
nd
order of months. On ‫ ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬a 2 Sefer Torah is taken out and Pesukim are read
pertaining to the Mitzvah of ‫ ִקידוּשׁ ַהחֹ ֶדשׁ‬-sanctifying the new month and to the
Mitzvah of referring to ‫יסן‬
ָ ִ‫ נ‬as the 1st of the months.
‫ ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬is also to remind people that ‫ ֶפּ ַסח‬is coming and it is time to begin
preparation for ‫ע ִליָה ְל ֶרגֶל‬-the
ַ
obligation to visit Yerushlaim on each of the ‫ ָשׁלֹשׁ ְר ָג ִלים‬.
‫ ַפּ ְר ַשׁת ַהח ֶֹדשׁ‬is the ‫ ַשׁ ָבּת‬before ‫יסן‬
ָ ִ‫חוֹדשׁ נ‬
ֶ ‫ רֹאשׁ‬or on the ‫ ַשׁ ָבּת‬of ‫יסן‬
ָ ִ‫חוֹדשׁ נ‬
ֶ ‫ רֹאשׁ‬if it falls
out on ‫שׁ ָבּת‬.
ַ
‫ – רֹאשׁ ָח ָד ִשׁים‬Even though the calendar year begins with ‫רֹאשׁ ַה ָשׁ ָנה‬, (1st and 2nd day of ‫) ִתּ ְשׁ ֵרי‬,
nevertheless, when naming or counting the months, the Torah requires us to refer to ‫יסן‬
ָ ִ‫נ‬
st
nd
rd
as the "1 month", ‫ ִאי ָיר‬as the "2 month", ‫ ִסי ָון‬as the "3 month" and so on. When the
months are mentioned in Tanach, they are also referred to as the 1st, 2nd, 3rd etc. starting
from ‫יסן‬
ָ ִ‫נ‬. Hence the month of ‫יסן‬
ָ ִ‫ נ‬is also called ‫ח ֶֹדשׁ ָה ִראשׁוֹן‬-the 1st month.
‫ ח ֶֹדשׁ ָה ִראשׁוֹן‬- The Torah chose ‫יסן‬
ָ ִ‫ נ‬to be referred to as the "1st month", to show its importance
and to commemorate the great exodus of ‫יְ ִציאַת ִמ ְצ ַריִ ם‬, which was the beginning and the
birth of ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬as Hashem's nation.
‫יסן‬
ָ ִ‫ נ‬- The formal names of ‫יסן‬
ָ ִ‫נ‬, ‫ ִאי ָיר‬, ‫ ִסי ָון‬etc. were not used until after the Jews were exiled to
ֵ These Babylonian names were
‫( ָבּ ֶבל‬Babylon) after the destruction of the 1st ‫בּית ַה ִמ ְק ָדשׁ‬.
later adopted, to commemorate ‫'כּ ַלל יִ ְשׂ ָר ֵאל‬s
ְ exodus from ‫ ָבּ ֶבל‬and return to ‫א ֶרץ יִ ְשׂ ָר ֵאל‬.
ֶ
‫ חֹ ֶדשׁ ָהאָ ִביב‬- The month of ‫יסן‬
ָ ִ‫ נ‬is also called ‫חֹ ֶדשׁ ָהאָ ִביב‬-the month of spring. (The name ‫יסן‬
ָ ִ‫נ‬
also suggests the meaning of spring, in that the similar word ‫יצן‬
ַ ִ‫ נ‬means a flower bud.)
‫ ִעיבּוּר ַה ָשׁ ָנה‬- The significance of ‫יסן‬
ָ ִ‫ נ‬being referred to as ‫אָביב‬
ִ ‫ח ֶֹדשׁ ָה‬, is it being the source of
‫’ ֵבּית ִדין‬s obligation of ‫ ִעיבּוּר ַה ָשׁ ָנה‬-creating a leap year.
The average lunar year has 354 days. In contrast, an average solar year (sun year) has
365 days. Hence the gap between the lunar and solar year is on average 11 days. Because
of this gap the lunar year falls behind and the ‫( ָי ִמים טוֹ ִבים‬which are based on the lunar
calendar) shift and are sometimes earlier in the year. This gap, left uncontrolled, would
over the years cause the ‫ ָי ִמים טוֹ ִבים‬to shift from summer to winter and vice versa (as the
Islamic calendar does, which is a strictly lunar calendar). Because the Torah requires that
‫ ֶפּ ַסח‬be in the springtime (‫)חֹ ֶדשׁ ָהאָ ִביב‬, it is incumbent upon ‫ ֵבּית ִדין‬to reconcile the
calendars and create a "Lunisolar" calendar that keeps the Jewish calendar synchronized
with the solar cycle. ‫ ֵבּית ִדין‬would reconcile the calendars by adding an extra month of
‫( ֲא ָדר‬thereby creating a leap year). This leap year reconciliation was necessary 7 times in
19 years, or about once every 2-3 years.
20-Oct-09 21 4 Parshiyos 06.doc
‫ידיעות כלליות‬
‫ילנוֹת‬
ָ ‫ִבּ ְר ַכּת ָה ִא‬
This ‫ ְבּ ָר ָכה‬is said when seeing a blossoming fruit tree.
‫עוֹלם‬
ָ ‫לקינו ֶמ ֶלך ָה‬-‫אַתּה ד' א‬
ָ ‫ָבּרוּך‬
‫טוֹבים‬
ִ ‫ילנוֹת‬
ָ ‫וּב ָרא בוֹ ְבּ ִריוֹת טוֹבוֹת ו ְִא‬
ָ ‫עוֹלמוֹ ָד ָבר‬
ָ ‫ֶשׁלֹא ִח ַסר ָבּ‬
‫אָדם‬
ָ ‫ְל ַהנוֹת ָבּ ֶהם ְבּנֵי‬
‫יסן‬
ָ ִ‫ ְבּח ֶֹדשׁ נ‬- This ‫ ְבּ ָר ָכה‬is normally said during the month of Nissan
(the blossoming season) but may be said in any month of the
year.
‫ ְר ִאיָה ִראשׁוֹנָה‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬should be said the first time a
blossoming tree is seen. If one did not say it on the first
sighting, it may be said at a later sighting.
‫ילנֵי ַמ ֲא ָכל‬
ָ ‫ ִא‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬is said only on the blossoming of a “fruit
bearing” tree and not on the blossoming of a “non fruit bearing”
tree.
‫ ֶפּ ַרח‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬is only said on a tree that has begun to blossom
and not on a tree that has only begun to grow leaves or buds.
If the blossoms have already fallen off the tree, ‫ִבּ ְר ַכּת‬
‫ילנוֹת‬
ָ ‫ ָה ִא‬may still be said, but only before the fruit has grown.
‫ ַפּ ַעם ַבּ ָשׁנָה‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬is said only once a year.
‫ ַבּחוֹל‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬should preferably be said on a weekday and not
on Shabbos or Yom Tov.
‫ילה‬
ָ ‫וּבּ ַל‬
ַ ‫ ַבּיוֹם‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬may be said by day or by night.
‫מוּתּ ִרים‬
ָ ‫ ֵפּרוֹת‬- ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬should be said on a tree that is at least
three years old and its fruit is permitted (not ‫)ע ְר ָלה‬.
ָ
Similarly ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬should not be said on a tree that was
grown by mixing different species in a forbidden way (‫) ִכּ ְלאָיִ ם‬.
‫ילנוֹת‬
ָ ‫ – ִריבּוּי ִא‬Preferably ‫ילנוֹת‬
ָ ‫ ִבּ ְר ַכּת ָה ִא‬should be said when seeing a
group of two or more trees.
20-Oct-09 27 Bircas HaElanos 02.doc
51
‫ידיעות כלליות‬
‫‪52‬‬
‫וְ ֵתן ְבּ ָר ָכה‬
‫ְתן ְבּ ָר ָכה‬
‫ירת ו ֵ‬
‫‪ְ we ask for‬שׁמֹ ָנה ֶע ְשׂ ֵרה ‪ָ of‬בּ ֵר ְך ָע ֵלינו ‪ְ of‬בּ ָר ָכה ‪ - During the summer months, in the‬אַ ִמ ַ‬
‫וּמ ָטר ִל ְב ָר ָכה ‪ and not for the winter blessing for rain -‬וְ ֵתן ְבּ ָר ָכה ‪general blessing -‬‬
‫‪.‬וְ ֵתן ַטל ָ‬
‫ירתוֹ‬
‫‪ֶ .‬פּ ַסח ‪ is said starting from the first weekday Maariv of Chol Hamoed‬וְ ֵתן ְבּ ָר ָכה ‪ַ -‬ה ְת ָח ַלת אַ ִמ ָ‬
‫ירתוֹ‬
‫‪,‬א ֶרץ יִ ְשׂ ָר ֵאל ‪ is said outside of‬וְ ֵתן ְבּ ָר ָכה ‪ -‬סוֹף אַ ִמ ָ‬
‫קוּפת ִתּ ְשׁ ֵרי ‪ֶ until the 60th day after‬‬
‫‪ְ which is‬תּ ַ‬
‫‪at the Mincha of December 4th (or the Mincha of December 5th if it precedes a leap year).‬‬
‫‪.‬מר ֶח ְשׁוָן ‪ is said until the 7th of‬וְ ֵתן ְבּ ָר ָכה )‪ֶ (where rain is needed early‬א ֶרץ יִ ְשׁ ָר ֵאל ‪In‬‬
‫ַ‬
‫וּמ ָטר ִל ְב ָר ָכה ‪ and instead said‬וְ ֵתן ְבּ ָר ָכה ‪ָ - If one forgot to say‬ט ָעה ְולֹא אָ ַמר‬
‫‪:‬וְ ֵתן ַטל ָ‬
‫‪ְ [i.e., before finishing the Pasuk‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪If he remembered anywhere before finishing‬‬
‫גוֹא ִלי‬
‫צוּרי וְ ֲ‬
‫ֶיך ד ' ִ‬
‫‪ (4)] he must stop and go back to the beginning‬יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי ְל ָפנ ָ‬
‫‪ָ (0) and continue from there [e.g., he remembered at (2),(3) or (4)].‬בּ ֵר ְך ָע ֵלינוּ ‪of the Beracha of‬‬
‫גוֹא ִלי" ‪If he remembered after‬‬
‫צוּרי וְ ֲ‬
‫ֶיך ד' ִ‬
‫‪ " [e.g., at (5)], he‬יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן ִל ִבּי ְל ָפנ ָ‬
‫‪ְ from the beginning.1‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪must repeat‬‬
‫‪, he must assume that he said what he is in the‬וְ ֵתן ְבּ ָר ָכה ‪ָ - If one is in doubt if he said‬ס ֵפק ָט ָעה‬
‫‪habit of saying. Therefore:‬‬
‫‪ has not yet‬וְ ֵתן ְבּ ָר ָכה ‪ (when the new habit of saying‬וְ ֵתן ְבּ ָר ָכה ‪Within 30 days of starting‬‬
‫‪, and must go back and say it.‬וְ ֵתן ְבּ ָר ָכה ‪formed) one may assume that he did not say‬‬
‫וְ ֵתן ְבּ ָר ָכה ‪After 30 days (when the new habit has formed,) one may assume that he did say‬‬
‫‪correctly, and does not need to go back.‬‬
‫ירב ְנ ִגחוֹ ָתיו לֹא ָכּ" ֶשׁ‬
‫‪ by‬וְ ֵתן ְבּ ָר ָכה ‪ִ - One may immediately acquire the correct habit of saying‬ק ֵ‬
‫טוֹבה וְ ֵתן ְבּ ָר ָכה“‪” and its preceding words (i.e.,‬וְ ֵתן ְבּ ָר ָכה“ ‪saying 101 times‬‬
‫בוּאָתהּ ְל ָ‬
‫ָ‬
‫‪”).‬וְ ֶאת ָכּל ִמינֵי ְת‬
‫‪ was said correctly.‬וְ ֵתן ְבּ ָר ָכה ‪After this is done, when in doubt one may assume that‬‬
‫…)‪ָ (0‬בּ ֵר ְך ָע ֵלינוּ ד' ֱא‪-‬ל ֵֹקינוּ ֶאת ַה ָשּׁנָה ַהזֹּאת וְ ֶאת ָכּ ל‬
‫טוֹבה )‪ (1‬וְ ֵתן‬
‫בוּאָתהּ ְל ָ‬
‫ָ‬
‫ִמינֵי ְת‬
‫וּמ ָטר ִל ְב ָר ָכה(‬
‫)‪ְ - summer‬בּ ָר ָכה( )‪ַ - winter‬טל ָ‬
‫ָתנוּ ַכּ ָשּׁנִ ים ַהטּוֹבוֹת‪(2).‬‬
‫וּב ֵר ְך ְשׁנ ֵ‬
‫טּוּבהּ ‪ָ .‬‬
‫ַעל ְפּנֵי ָה ֲא ָד ָמה וְ ַשׂ ְבּ ֵענוּ ִמ ָ‬
‫אַתּה ד'‪ְ .‬מ ָב ֵר ְך ַה ָשּׁנִ ים‪:‬‬
‫רוּך ָ‬
‫ָבּ ְ‬
‫אַר ַבּע ַכּנְ פ וֹת‬
‫ַחד ֵמ ְ‬
‫ֻיּוֹתינוּ‪ .‬וְ ַק ְבּ ֵצנוּ י ַ‬
‫רוּתנוּ ‪ .‬וְ ָשׂא נֵס ְל ַק ֵבּץ ָגּל ֵ‬
‫שׁוֹפר גָּדוֹל ְל ֵח ֵ‬
‫ְתּ ַקע ְבּ ָ‬
‫אַתּה ד'‪ְ .‬מ ַק ֵבּץ נִ ְד ֵחי ַעמּוֹ יִ ְשׂ ָר ֵאל‪………………………………… :‬‬
‫רוּך ָ‬
‫אָרץ‪ָ .‬בּ ְ‬
‫ָה ֶ‬
‫…………………………………‬
‫וּב ָרצוֹן ֶאת ְתּ ִפ ָלּ ֵתנ וּ‪.‬‬
‫קוֹלנוּ ‪ .‬ד' ֱא‪-‬ל ֵֹקינוּ חוּס וְ ַר ֵחם ָע ֵלינוּ ‪ .‬וְ ַק ֵבּל ְבּ ַר ֲח ִמים ְ‬
‫ְשׁ ַמע ֵ‬
‫יקם אַל ְתּ ִשׁ ֵ‬
‫ֶיך ַמ ְל ֵכּנוּ ‪ֵ .‬ר ָ‬
‫וּמ ְלּ ָפנ ָ‬
‫אָתּה ‪ִ .‬‬
‫שׁוֹמ ַע ְתּ ִפלּוֹת וְ ַת ֲחנוּנִ ים ָ‬
‫ִכּי ֵאל ֵ‬
‫יבנוּ )‪ִ :(3‬כּי‬
‫שׁוֹמ ַע ְתּ ִפ ָלּה‪:‬‬
‫אַתּה ד'‪ֵ .‬‬
‫רוּך ָ‬
‫שׁוֹמ ַע ְתּ ִפ ַלּת ַע ְמּ ָך יִ ְשׂ ָר ֵאל ְבּ ַר ֲח ִמים‪ָ .‬בּ ְ‬
‫אַתּה ֵ‬
‫ָ‬
‫ית ָך‪ .‬וְ ִא ֵשּׁי‬
‫ֲבוֹדה ִל ְד ִביר ֵבּ ֶ‬
‫וּב ְת ִפ ָלּ ָתם וְ ָה ֵשׁב ֶאת ָהע ָ‬
‫ְר ֵצה ד' ֱאל ֵֹקינוּ ְבּ ַע ְמּ ָך יִ ְשׂ ָר ֵאל ִ‬
‫ֲבוֹדת יִ ְשׂ ָר ֵאל ַע ֶמּ ָך‪:‬‬
‫וּת ִהי ְל ָרצוֹן ָתּ ִמיד ע ַ‬
‫אַה ָבה ְת ַק ֵבּל ְבּ ָרצוֹן‪ְ .‬‬
‫וּת ִפ ָלּ ָתם‪ְ .‬בּ ֲ‬
‫יִ ְשׂ ָר ֵאל ְ‬
‫וְ ֶת ֱחזֶינָה ֵעינֵינוּ ְבּ ְ‬
‫אַתּה ד'‪ַ .‬ה ַמּ ֲח ִזיר ְשׁ ִכינָתוֹ ְל ִציּוֹן‪:‬‬
‫רוּך ָ‬
‫שׁוּב ָך ְל ִציּוֹן ְבּ ַר ֲח ִמים‪ָ :‬בּ ְ‬
‫ָעד ‪ .‬צוּר‬
‫עוֹלם ו ֶ‬
‫בוֹתינוּ ְל ָ‬
‫אַתּה הוּא ד ' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ‬
‫ַחנוּ ָל ְך ‪ָ .‬שׁ ָ‬
‫מוֹדים ֲאנ ְ‬
‫ִ‬
‫סוּרים‬
‫נוֹדה ְלּ ָך וּנְ ַס ֵפּר ְתּ ִה ָלּ ֶת ָך ַעל ַחיֵּינוּ ַה ְמּ ִ‬
‫אַתּה הוּא ְלדוֹר וָדוֹר ‪ֶ :‬‬
‫ַחיֵּינוּ‪ָ .‬מגֵן יִ ְשׁ ֵענוּ ָ‬
‫מוֹתינוּ ַה ְפּקוּדוֹת ָל ְך ‪ .‬וְ ַעל נִ ֶסּ ָ‬
‫ָד ָך‪ .‬וְ ַעל נִ ְשׁ ֵ‬
‫ְבּי ֶ‬
‫יך‬
‫אוֹת ָ‬
‫יך ֶשׁ ְבּ ָכל יוֹם ִע ָמּנוּ ‪ .‬וְ ַעל נִ ְפ ְל ֶ‬
‫יך וְ ַה ְמ ַר ֵחם ִכּ י לֹא‬
‫יך ֶשׁ ְבּ ָכל ֵעת ‪ֶ .‬ע ֶרב ָוב ֶֹקר וְ ָצ ֳה ָריִ ם ַהטּוֹב ִכּי לֹא ָכלוּ ַר ֲח ֶמ ָ‬
‫טוֹבוֹת ָ‬
‫ֶ‬
‫וְ‬
‫עוֹלם ִקוִּ ינוּ ָל ְך‪:‬‬
‫יך ֵמ ָ‬
‫ַתמּוּ ֲח ָס ֶד ָ‬
‫ָעד‪:‬‬
‫עוֹלם ו ֶ‬
‫רוֹמם ִשׁ ְמ ָך ַמ ְל ֵכּנוּ ָתּ ִמיד ְל ָ‬
‫ֻלּם יִ ְת ָבּ ַר ְך וְ יִ ְת ַ‬
‫וְ ַעל כּ ָ‬
‫שׁוּע ֵתנוּ וְ ֶע ְז ָר ֵתנוּ ֶס ָלה‪.‬‬
‫יה ְללוּ ֶאת ִשׁ ְמ ָך ֶבּ ֱא ֶמת ָה ֵאל יְ ָ‬
‫יוֹדוּך ֶסּ ָלה וִ ַ‬
‫ָ‬
‫וְ כֹל ַה ַחיִּ ים‬
‫רוּך ָ‬
‫ָבּ ְ‬
‫ָאה ְלהוֹדוֹת‪:‬‬
‫וּל ָך נ ֶ‬
‫אַתּה ד' ַהטּוֹב ִשׁ ְמ ָך ְ‬
‫ָח ֶסד וְ ַר ֲח ִמים ָע ֵלינוּ וְ ַעל ָכּל יִ ְשׂ ָר ֵאל ַע ֶמּ ָך ‪ָ .‬בּ ְר ֵכנוּ‬
‫וּב ָר ָכה‪ֵ .‬חן ו ֶ‬
‫טוֹבה ְ‬
‫ִשׂים ָשׁלוֹם ָ‬
‫אַה ַב ת‬
‫תּוֹרת ַחיִּ ים וְ ֲ‬
‫ָת ָתּ ָלּנוּ ד ' ֱאל ֵֹקינוּ ַ‬
‫ֶיך נ ַ‬
‫ֶיך ‪ִ .‬כּי ְבאוֹר ָפּנ ָ‬
‫ֻלּנוּ ְכּ ֶא ָחד ְבּאוֹר ָפּנ ָ‬
‫אָבינוּ כּ ָ‬
‫ִ‬
‫ֶיך ְל ָב ֵר ְך ֶאת ָכּל ַע ְמּ ָך יִ ְשׂ ָר ֵאל‬
‫וּב ָר ָכה וְ ַר ֲח ִמים וְ ַחיִּ ים וְ ָשׁלוֹם ‪ .‬וְ טוֹב ְבּ ֵעינ ָ‬
‫וּצ ָד ָקה ְ‬
‫ֶח ֶסד‪ְ .‬‬
‫וּב ָכל ָשׁ ָעה ִבּ ְשׁ ֶ‬
‫אַתּה ד'‪ַ .‬ה ְמ ָב ֵר ְך ֶאת ַעמּוֹ יִ ְשׂ ָר ֵאל ַבּ ָשּׁלוֹם‪:‬‬
‫רוּך ָ‬
‫לוֹמ ָך‪ָ :‬בּ ְ‬
‫ְבּ ָכל ֵעת ְ‬
‫גוֹא ִלי‪:‬‬
‫צוּרי וְ ֲ‬
‫ֶיך‪ .‬ד' ִ‬
‫יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי ְל ָפנ ָ‬
‫ַפ ִשׁ י ִתדֹּם ‪.‬‬
‫וּשׂ ָפ ַתי ִמ ַדּ ֵבּר ִמ ְר ָמה וְ ִל ְמ ַק ְל ַלי נ ְ‬
‫ֱאל ַֹהי‪ .‬נְ צֹר ְלשׁוֹנִ י ֵמ ָרע ְ‬
‫ַפ ִשׁי ‪ .‬וְ ָכל‬
‫יך ִתּ ְרדֹּף נ ְ‬
‫וֹת ָ‬
‫וּב ִמ ְצ ֶ‬
‫תוֹר ֶת ָך ‪ְ .‬‬
‫ַפ ִשׁי ֶכּ ָע ָפר ַלכֹּל ִתּ ְהיֶה ‪ְ .‬פּ ַתח ִל ִבּי ְבּ ָ‬
‫וְ נ ְ‬
‫חוֹשׁ ִבים ָע ַלי ָר ָעה ‪ְ .‬מ ֵה ָרה ָה ֵפר ע ָ‬
‫ַה ְ‬
‫ֲשׂה ְל ַמ ַען ְשׁ ֶמ ָך‪.‬‬
‫ֲצ ָתם וְ ַק ְל ֵקל ַמ ֲח ַשׁ ְב ָתּם ‪ :‬ע ֵ‬
‫ֵח ְלצוּן‬
‫תּוֹר ֶת ָך ‪ְ .‬ל ַמ ַען י ָ‬
‫ֲשׂה ְל ַמ ַען ָ‬
‫ֻשּׁ ֶת ָך ‪ .‬ע ֵ‬
‫ֲשׂה ְל ַמ ַען ְקד ָ‬
‫ֶך ‪ .‬ע ֵ‬
‫ֲשׂה ְל ַמ ַען יְ ִמינ ָ‬
‫עֵ‬
‫יִ ְהיוּ ְל ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶה ְגיוֹן ִל ִבּי‬
‫יעה יְ ִמינְ ָך ַו ֲענֵנִ י ‪:‬‬
‫הוֹשׁ ָ‬
‫יך ִ‬
‫יד ָ‬
‫יְ ִד ֶ‬
‫רוֹמיו ‪ .‬הוּא‬
‫) ‪ (5‬ע ֶֹשׂה ָשׁלוֹם ִבּ ְמ ָ‬
‫גוֹא ִלי‪:‬‬
‫צוּרי )‪ (4‬וְ ֲ‬
‫ֶיך‪ .‬ד' ִ‬
‫ְל ָפנ ָ‬
‫אָמן‪:‬‬
‫ֲשׂה ָשׁלוֹם ָע ֵלינוּ וְ ַעל ָכּל יִ ְשׂ ָר ֵאל ‪ .‬וְ ִא ְמרוּ ֵ‬
‫ַיע ֶ‬
‫ָמינוּ‪.‬‬
‫בוֹתינוּ‪ֶ .‬שׁיִּ ָבּנֶה ֵבּית ַה ִמּ ְק ָדּשׁ ִבּ ְמ ֵה ָרה ְבי ֵ‬
‫ֶיך ד' ֱא‪-‬ל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ‬
‫יְ ִהי ָרצוֹן ִמ ְלּ ָפנ ָ‬
‫וּכ ָשׁנִ ים ַק ְדמוֹנִ יוֹת‪ :‬וְ ָע ְר ָבה ַלד'‬
‫עוֹלם ְ‬
‫ימי ָ‬
‫ֲב ְד ָך ְבּיִ ְראָה ִכּ ֵ‬
‫תוֹר ֶת ָך‪ :‬וְ ָשׁם ַנע ָ‬
‫וְ ֵתן ֶח ְל ֵקנוּ ְבּ ָ‬
‫וּכ ָשׁנִ ים ַק ְדמוֹנִ יוֹת‪:‬‬
‫עוֹלם ְ‬
‫ימי ָ‬
‫ירוּשׁ ָליִ ם‪ִ .‬כּ ֵ‬
‫הוּדה וִ ָ‬
‫ִמנְ ַחת יְ ָ‬
‫ילת נְ ָד ָבה ‪ְ should be a‬שׁמֹ ָנה ֶע ְשׂ ֵרה ‪ that one should stipulate that if he was already Yotzai, the repeated‬ביאור הלכה קיז ‪:‬ב‪:‬הצריכים ‪See‬‬
‫‪ְ .‬תּ ִפ ַ‬
‫‪1‬‬
‫‪20-Oct-09 28 V'sain Beracha 02.doc‬‬
‫ידיעות כלליות‬
53
‫וּמ ְניָן ַה ִמ ְצווֹת‬
ִ ‫ – סוּגֵי ַה ִחיוּב‬Part I ‫ ַתּ ְר ַי"ג ִמ ְצווֹת‬- There are a total of ‫ תרי"ג‬- 613 Mitzvos that are from the Torah.
‫ֲשׂה‬
ֵ ‫ – ִמ ְצווֹת ע‬Positive Mitzvos – Mitzvos that require one to act.
For example: Tefillin (to put on), Kiddush (to say).
i Of the total of 613 Mitzvos, ‫ ַר ַמ"ח‬- 248 are positive Mitzvos.
The number of positive Mitzvos corresponds to the number of limbs and
organs in the human body (‫) ַר ַמ"ח ֵא ָב ִרים‬.
‫ֲשׂה‬
ֶ ‫ִמ ְצווֹת לֹא ַתע‬
– Negative Mitzvos – Mitzvos that restrict one's actions.
Also referred to as a ‫ ַלאו‬or ‫ ַל ֲאוִים‬.
For example: Non-Kosher (not to eat),
Shatnez (not to wear).
i Of the total of 613 Mitzvos, ‫ ְשׁ ָס"ה‬- 365 are negative Mitzvos.
The number of negative Mitzvos corresponds to the number of tendons and
sinews in the human body (‫ידין‬
ִ ִ‫( ) ְשׁ ַס"ה ג‬and the number of days in the average
solar year).
‫ֲשׂה ֶשׁ ַהזְ ַמן ְג ָר ָמא‬
ֵ ‫ – ִמ ְצווֹת ע‬Time-related positive Mitzvos – Mitzvos that are only obligated
during specific times.
For example: ‫ ֻס ָכּה‬,‫ילין‬
ִ ‫ ְתּ ִפ‬,‫לוּ ָלב‬
i Women (and slaves) are not obligated in most time-related positive Mitzvos.
‫ֲשׂה ֶשׁ ֵאין ַהזְ ַמן ְג ָר ָמא‬
ֵ ‫ – ִמ ְצווֹת ע‬Positive Mitzvos that are not time-related.
For example: ‫צ ָד ָקה‬,
ְ ‫ָאם‬
ֵ ‫כּבּוּד אַב ו‬,
ִ ‫מזוּזָה‬.
ְ
i Women (and slaves) are obligated in most non-time-related Positive Mitzvos (and most
‫ל ֲאוִ ים‬-negative
ַ
Mitzvos).
‫ֲשׂה ֶשׁ ַמ ָתּן ְשׁ ָכ ָרה ְבּ ִצ ָדה‬
ֵ ‫ – ִמ ְצ ַות ע‬A positive Mitzvah that the Torah expresses a reward.
For example:
‫ ְצ ָד ָקה‬where the Torah says 1'‫ִכּי ִבּגְ ַלל ַה ָד ָבר ַה ֶזה יְ ָב ֶר ְכ ָך וגו‬
ַ ִ‫ְל ַמען י‬
‫ ִשׁלוּ ַח ַה ֶקן‬where the Torah says 2‫יטב ָל ְך וְ ַה ֲא ַר ְכ ָתּ ָי ִמים‬
3
‫ ִכּבּוּד אָב וְ ֵאם‬where the Torah says ‫יך‬
ָ ‫ָמ‬
ֶ ‫ַא ִרכוּן י‬
ֲ ‫ְל ַמ ַען י‬
“…..For because of this matter, Hashem your G-d will bless you in all your deeds…” ‫י‬:‫ דברים טו‬1
“..Send away the mother and take the young for yourself, so that it will be good for you and you will prolong [your] days” ‫ז‬:‫ דברים כב‬2
“Honor your father and your mother, so that your days will be lengthened …” ‫יב‬:‫ שמות כ‬3
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‫ידיעות כלליות‬
54
‫ֲשׂה‬
ֵ ‫ֲשׂה( ַהנִ ַתּק ְלע‬
ֶ ‫ – ַלאו )לֹא ַתע‬A negative (‫)מ ְצוָה‬
ִ that is attached to a positive (‫) ִמ ְצ ָוה‬.
A negative Mitzvah that if transgressed requires a positive Mitzvah to be done.
For example:
The prohibition of stealing, which if transgressed requires the Mitzvah of
returning the stolen object.
The prohibition of ‫נוֹתר‬
ָ (not eating a ‫ ָק ְר ָבּן‬in time), which if transgressed
requires the Mitzvah of burning the remains of the ‫ק ְר ָבּן‬.
ָ
‫ֲשׂה‬
ֶ ‫ – ַלאו ֶשׁ ֵאין בּוֹ ַמע‬Negative Mitzvos that do not have an action – passive prohibitions.
For example:
Retaining ‫ ָח ֵמץ‬on ‫פּ ַסח‬,
ֶ Not eating a ‫ ָק ְר ָבּן‬in time (‫)נוֹתר‬.
ָ
‫אָדם ְל ַח ֵברוֹ‬
ָ ‫ – ִמ ְצווֹת ֵבּין‬Mitzvos that govern one's interactions with his fellow man.
For example: ‫ ְצ ָד ָקה‬, ‫לשׁוֹן ָה ָרע‬.
ָ
‫אָדם ַל ָמקוֹם‬
ָ ‫ ִמ ְצווֹת ֵבּין‬- Mitzvos that govern one's interactions with Hashem.
For example: ‫כּ ְשׁרוּת‬,
ַ ‫יצת‬
ִ ‫צ‬,
ִ ‫ס ָכּה‬.
ֻ
‫ – חוֹק‬A Mitzvah that does not have an apparent logical explanation.
For example: ‫ ַשׁ ֲע ְט ֶנ"ז‬, ‫ָפּ ָרה אַדוּ ָמה‬
‫ – ִמ ְשׁ ָפּט‬A Mitzvah that logic would obligate even if it was not commanded by the Torah.
For example: ‫ילה‬
ָ ‫ גְ ֵז‬, ‫ִכּבּוּד אָב וְ ֵאם‬
ָ ‫ – ִמן ַה‬Mitzvos that are from the Torah.
‫יתא‬
ָ ‫אוֹר‬
ַ ‫ ִמ ְצווֹת ְד‬or ‫תּוֹרה‬
‫חוּמ ָרא‬
ְ ‫יתא ְל‬
ָ ‫אוֹר‬
ַ ‫ – ָס ֵפק ְד‬A doubt of a Torah (prohibition) is stringent – Torah Mitzvos require
that the Mitzvah be done until there is no uncertainty if one's obligation has been
fulfilled.
For example: If one ate a satisfying bread meal but does not remember if he said
‫בּ ְר ַכת ַה ָמזוֹן‬,
ִ he must repeat ‫( ִבּ ְר ַכת ַה ָמזוֹן‬which is a Torah obligation).
Similarly, Torah prohibitions require that one not do anything that is possibly forbidden.
For example: One may not eat a product if it is possible that it is not Kosher.
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‫ידיעות כלליות‬
55
‫וּמ ְניָן ַה ִמ ְצווֹת‬
ִ ‫ – סוּגֵי ַה ִחיוּב‬Part II
‫ – ִמ ְצווֹת ) ִמ( ְד ַר ָבּנָן‬Mitzvos that are of Rabbinic origin.
‫ֲשׂה ְד ַר ָבּנָן‬
ֵ ‫ – ִמ ְצווֹת ע‬Positive Mitzvos that are of Rabbinic origin.
There are 7 positive Mitzvos that are of Rabbinic origin.
‫רוּבין‬
ִ ‫ ֵע‬,‫ ְבּ ָרכוֹת‬,‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ נְ ִט‬,‫ ַה ֵלל‬,‫ נֵרוֹת ַשׁ ָבּת‬,‫פּוּרים‬
ִ ,‫נוּכּה‬
ָ ‫ַח‬
‫ – ְשׁבוּת‬A term for a Rabbinical prohibition of Shabbos or Yom Tov.
For example: Climbing a tree on Shabbos is a ‫שׁבוּת‬/Rabbinical
ְ
prohibition.
Telling a Non-Jew to violate a Torah prohibition of Shabbos (e.g., to
light a fire) is a ‫שׁבוּת‬/Rabbinical
ְ
prohibition.
‫ – ְשׁבוּת ִד ְשׁבוּת‬A D'Rabonon of a D'Rabonon of Shabbos or Yom Tov.
For example: Telling a Non-Jew to violate a Torah prohibition of Shabbos is a ‫שׁבוּת‬,
ְ
telling a Non-Jew to violate a Rabbinic prohibition of Shabbos (e.g., to climb
a tree) is a ‫ ְשׁבוּת ִד ְשׁבוּת‬- a double D'Rabonon.
‫קוּלא‬
ָ ‫ – ָס ֵפק ְד ַר ָבּנָן ְל‬A doubt of a Rabbinic obligation is lenient. – The ‫ ֲח ָכ ִמים‬permitted one to
be lenient when there is a doubt of a Rabbinic obligation.
For example: One may continue eating even though he is uncertain if he had made
a ‫בּ ָר ָכה‬.
ְ (Hence, ‫)ס ֵפק ְבּ ָרכוֹת ְל ָה ֵקל‬.
ָ
One may eat bread even if he is uncertain that he washed his hands
properly (but it is recommended to wash again anyway.)
‫ֹשׁה ִמ ִסינַי‬
ֶ ‫ – ַה ָל ָכה ְלמ‬A Mitzva given to ‫ מ ֶֹשׁה ַר ֵבּינוּ‬on Har Sinai but is not mentioned or indicated
in the Torah.
For example: Shiurim /measurements (‫יצה‬
ָ ‫ ְכ ֵבּ‬, ‫ ְכזַיִ ת‬, etc.),
That 13 is the age of Bar Mitzvah,
That Tefillin straps must be black.
‫יאים‬
ִ ‫( ִמ ְצווֹת נְ ִב‬or ‫ – ) ִד ְב ֵרי ַק ָבּ ָלה‬Mitzvos that were given by the Neviyim.
For example: Saying ‫ַה ֵלל‬
‫ ִתּ ְשׁ ָעה ְבּאָב‬and most fast days,
‫הוֹשׁעֲנוֹת‬
ַ (the Aravos taken on ‫הוֹשׁ ֲענָא ַר ָבּה‬
ַ outside of the ‫) ֵבּית ַה ִמ ְק ָדשׁ‬.
Even though Mitzvos Neviyim are ‫( ִמ ְד ַר ָבּנָן‬and not ‫יתא‬
ָ ‫אוֹר‬
ַ ‫)מ ְד‬,
ִ they are more strict than the
common ‫ד ַר ָבּנָן‬.
ְ
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‫ידיעות כלליות‬
56
‫ – ִדין‬The law – What is required by Halacha.
(‫ – ֵמ ִע ַקר ַה ִדין‬The basic Halacha – "By the letter of the law".)
‫ – ִמנְ ָהג‬A Jewish custom.
‫ֶדר‬
ֶ ‫ – ִמנְ ָהג ְכנ‬At times Minhag has the stringency of a vow.
This may necessitate ‫ה ָתּ ַרת נְ ָד ִרים‬/annulling
ַ
the vow, before changing one's Minhag.
‫ – ִמנְ ָהג ְכ ִדין‬Some Minhagim are as stringent or more stringent than a Din.
‫ – ִמנְ ַהג ְשׁטוּת‬A custom in error – A term used to define a custom that Chazal have
determined to be an error. (Not to be confused with many valid Minhagim that are not
understood to some people due to their lack of knowledge or research.)
‫טוֹבה‬
ָ ‫ – ַהנְ ָהגָה‬A proper way to act but not required by Halacha.
‫חוּמ ָרא‬
ְ – A stringency – Something that is done (or not done) to be absolutely sure that one
fulfills his obligation, even though it may not be required by the letter of the law.
For example: Following the stricter opinion when Halacha permits the more lenient
opinion. (Hence a "‫ – " ַמ ְח ִמיר‬Someone who is more strict.)
‫קוּלא‬
ָ – A leniency – A reason to permit something which would otherwise be forbidden. (Hence,
a "‫ – " ֵמ ִקיל‬Someone who is more lenient.)
‫שׁוּרת ַה ִדין‬
ַ ‫ – ִל ְפ ִנים ְמ‬More than the line (letter) of the law.
For example: Returning a lost object even when Halacha permits keeping it.
‫ – ִמ ַדת ַח ִסידוּת‬The way of the gracious (pious) – A term used to describe conduct that is not
required by Halacha, but is befitting for someone who desires to be of superior
conduct.
‫ – ַה ַמ ֲח ִמיר ָתּבוֹא ָע ָליו ְבּ ָר ָכה‬One who is stringent shall receive blessing. – A term used by the
Poskim to indicate that it is beneficial to be stringent even though there are valid
reasons to be lenient.
‫יקל לֹא ִה ְפ ִסיד‬
ֶ ‫ – ַה ֵמ‬One who is lenient has not lost (does not lose). – A term used by the Poskim
to indicate that there are valid reasons to be lenient.
‫ – יֵשׁ ְל ָה ֵקל ְבּ ָמקוֹם ֶה ְפ ֶסד‬One may be lenient if it would otherwise involves a financial loss.
‫צוֹרך‬
ֶ ‫ – יֵש ְל ָה ֵקל ְבּ ָמקוֹם‬One may be lenient in case of need.
‫ – ְרשׁוּת‬Something that is not a Mitzvah (and is permitted to be done or not done).
‫ – ְל ַכ ְתּ ִח ָלה‬In the first place – The preferred way to do a Mitzva.
For example: Saying the correct ‫ ְבּ ָר ָכה‬of ‫ ָה ֵעץ‬on an apple and not a ‫ ֶשׁ ַהכֹּל‬.
ֶ ‫)בּ ִד‬
ְ – When already done (after the fact) – Fulfilling an
‫יע ַבד‬
ָ ‫( ְבּ ִד‬usually pronounced ‫יע ֶבד‬
obligation in the minimal way (usually in extreme conditions or after the fact).
For example: If one mistakenly made the ‫ ְבּ ָר ָכה‬of ‫ ֶשׁ ַהכֹּל‬on an apple, he has fulfilled
his ‫ ְבּ ָר ָכה‬obligation ‫יע ַבד‬
ָ ‫בּ ִד‬.
ְ
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‫ידיעות כלליות‬
‫‪57‬‬
‫ָשּׁם‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫ַמ ִשּׁיב ָה ַ‬
‫‪ַ - In anticipation of the upcoming winter season, Chazal instituted the mentioning‬הזְ ָכּ ַרת ֶג ֶשׁם‬
‫‪.‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪of Hashem's greatness of bringing rain in‬‬
‫ְ‬
‫ָשּׁם ‪Therefore,‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫מוּסף ‪ְ starting from‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪ַ said in‬מ ִשּׁיב ָה ַ‬
‫ְשׁ ִמינִ י ‪ַ of‬‬
‫ֲצ ֶרת‬
‫מוּסף ‪ and is said until‬ע ֶ‬
‫‪.‬פ ַסח ‪ַ of the first day of‬‬
‫ֶ‬
‫וּמ ָטר ִל ְב ָר ָכה( ‪ַ - The actual request for rain‬בּ ָק ַשׁת ֶג ֶשׁם‬
‫‪) is only said later in the year‬וְ ֵתן ַטל ָ‬
‫‪ after‬חוּץ ְלאָ ֶרץ ‪ and in‬ז' ֶח ְשׁ ָון ‪ֶ on‬א ֶרץ יִ ְשׂ ָר ֵאל ‪when it is time for the rain to come (in‬‬
‫‪December 4th).‬‬
‫ָשּׁם ‪ְ - The proper place to say‬מקוֹם ַהזְ ָכּ ָרתוֹ‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫‪ַ is after the words‬‬
‫‪ְ below].‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪ְ [(1) in outline of‬‬
‫יע"‬
‫הוֹשׁ ַ‬
‫"אַתּה ַרב ְל ִ‬
‫‪.‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪ְ of‬בּ ָר ָכה ‪ָ in the 2nd‬‬
‫יע ַבד‬
‫ָשּׁם ‪ְ if someone forgot to say‬בּ ִד ָ‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫‪ַ he may say it anywhere in the‬‬
‫)בּ ָר ָכה ‪ְ (or just before the 3rd‬בּ ָר ָכה ‪2nd‬‬
‫‪ְ as long as it won’t break up a phrase.‬‬
‫ָשּׁם ‪Therefore if one forgot to say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪ַ and realized the mistake in‬מ ִשּׁיב ָה ַ‬‫‪),‬בּ ָר ָכה ‪ְ (or just before the 3rd‬בּ ָר ָכה ‪between phrases, while still in the 2nd‬‬
‫‪ְ he may just‬‬
‫ָשּׁם" ‪say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫"מ ִשּׁיב ָה ַ‬
‫‪ַ and continue [At (4),(5),(8), or (13) in the outline below,‬‬
‫ָשּׁם ‪just say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫‪ַ and continue.].‬‬
‫‪,‬בּ ָר ָכה ‪If one realized the mistake in middle of a phrase while still in the 2nd‬‬
‫‪ְ he‬‬
‫ָשּׁם" ‪should finish the phrase, say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫"מ ִשּׁיב ָה ַ‬
‫דוֹמה ‪ַ and continue. [At (6) say‬‬
‫ֶ‬
‫ָשּׁם ‪ָ and then‬לּ ְך‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫שׁוּעה ‪ַ and continue. At (7) say‬‬
‫רוּח ‪ and then‬יְ ָ‬
‫ַמ ִשּׁיב ָה ַ‬
‫ָשּׁם‬
‫‪,‬וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫ָשּׁם ‪ַ and then‬ה ֵמּ ִתים ‪and continue. At (12) say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫‪ַ and‬‬
‫]‪continue.‬‬
‫ימה‬
‫ְ‪.‬בּ ָר ָכה ‪ֵ - It is always necessary to say introductory words before the ending of a‬מ ִענְ ָין ַה ַח ִת ָ‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים" ‪For this reason, one must say the introduction of‬‬
‫ֶא ָמן ָ‬
‫‪" just before‬וְ נ ֱ‬
‫אַתּה ד' ְמ ַחיֵּה ַה ֵמּ ִתים ‪the ending of‬‬
‫רוּך ָ‬
‫‪ָ .‬בּ ְ‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ‪Therefore if one realized his mistake after saying‬‬
‫ֶא ָמן ָ‬
‫‪ but had‬וְ נ ֱ‬
‫אַתּה ה' ְמ ַחיֵה ַה ֵמ ִתים ‪not yet say "Hashem" of‬‬
‫וּמוֹריד ‪ָ , he should say‬בּרוּך ָ‬
‫ִ‬
‫רוּח‬
‫ַמ ִשּׁיב ָה ַ‬
‫ָשּׁם‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ‪ַ and then go back and continue with‬הגּ ֶ‬
‫ֶא ָמן ָ‬
‫‪ [At (9) or (10) say‬וְ נ ֱ‬
‫ָשּׁם‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ‪ַ and then continue with‬מ ִשּׁיב ָה ַ‬
‫ֶא ָמן ָ‬
‫‪].‬וְ נ ֱ‬
‫וּפי יַגִּ יד ְתּ ִה ָלּ ֶת ָך‪:‬‬
‫ֲאדֹנָי ְשׂ ָפ ַתי ִתּ ְפ ָתּח ִ‬
‫גּוֹמל ֲח ָס ִדים‬
‫נּוֹרא ֵאל ֶע ְליוֹן ֵ‬
‫אַב ָר ָהם‪ֱ .‬אל ֵֹקי יִ ְצ ָחק וֵאל ֵֹקי ַי ֲעקֹב ָה ֵאל ַהגָּדוֹל ַה ִגּבּוֹר וְ ַה ָ‬
‫בוֹתינוּ ֱאל ֵֹקי ְ‬
‫אַתּה ד' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ‬
‫רוּך ָ‬
‫ָבּ ְ‬
‫אַב ָר ָהם‪:‬‬
‫אַתּה ד'‪ָ .‬מגֵן ְ‬
‫רוּך ָ‬
‫וּמגֵן‪ָ :‬בּ ְ‬
‫יע ָ‬
‫וּמוֹשׁ ַ‬
‫ִ‬
‫אַה ָבה‪ֶ :‬מ ֶל ְך עוֹזֵר‬
‫ֵיהם ְל ַמ ַען ְשׁמוֹ ְבּ ֲ‬
‫גוֹאל ִל ְבנֵי ְבנ ֶ‬
‫וּמ ִביא ֵ‬
‫זוֹכר ַח ְס ֵדּי אָבוֹת‪ֵ .‬‬
‫טוֹבים‪ .‬וְ קוֹנֵה ַהכֹּל‪ .‬וְ ֵ‬
‫ִ‬
‫יע‪:‬‬
‫הוֹשׁ ַ‬
‫אַתּה ַרב ְל ִ‬
‫עוֹלם ֲאדֹנָי‪ְ .‬מ ַחיֵּה ֵמ ִתים ָ‬
‫אַתּה ִגּבּוֹר ְל ָ‬
‫ָ‬
‫מוֹריד ַה ָטּל‪(:‬‬
‫) )‪ִ - (0‬‬
‫בקיץ‬
‫בחורף‬
‫ָשּׁם‪:‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫)‪ַ –(1‬מ ִשּׁיב ָה ַ‬
‫ישׁנֵי ָע ָפר‪(5).‬‬
‫וּמ ַקיֵּם ֱאמוּנָתוֹ ִל ֵ‬
‫סוּרים‪ְ .‬‬
‫וּמ ִתּיר ֲא ִ‬
‫חוֹלים‪ַ .‬‬
‫רוֹפא ִ‬
‫נוֹפ ִלים‪ (4) .‬וְ ֵ‬
‫סוֹמ ְך ְ‬
‫ְמ ַכ ְל ֵכּל ַחיִּ ים ְבּ ֶח ֶסד‪ְ (2).‬מ ַחיֶּה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים‪ֵ .‬‬
‫שׁוּעה‪(8):‬‬
‫יח )‪ (7‬יְ ָ‬
‫וּמ ְצ ִמ ַ‬
‫וּמ ַחיֶּה ַ‬
‫דוֹמה ָלּ ְך‪ֶ .‬מ ֶל ְך ֵמ ִמית ְ‬
‫וּמי )‪ֶ (6‬‬
‫מוֹך ַבּ ַעל ְגּבוּרוֹת‪ִ .‬‬
‫ִמי ָכ ָ‬
‫אַתּה )‪(10‬‬
‫רוּך ָ‬
‫אַתּה )‪ְ (9‬ל ַה ֲחיוֹת ֵמ ִתים‪ָ :‬בּ ְ‬
‫ֶא ָמן ָ‬
‫וְ נ ֱ‬
‫ד'‪(11) .‬‬
‫ְמ ַחיֵּה )‪ַ (12‬ה ֵמּ ִתים‪(13) :‬‬
‫אַתּה ד'‪ָ .‬ה ֵאל ַה ָקּדוֹשׁ‪:‬‬
‫רוּך ָ‬
‫לוּך ֶסּ ָלה‪ָ :‬בּ ְ‬
‫דוֹשׁים ְבּ ָכל יוֹם יְ ַה ְלּ ָ‬
‫וּק ִ‬
‫אַתּה )‪ָ (14‬קדוֹשׁ וְ ִשׁ ְמ ָך ָקדוֹשׁ ְ‬
‫ָ‬
‫אַתּה ד'‪ .‬חוֹנֵן ַה ָדּ ַעת‪:‬‬
‫רוּך ָ‬
‫וּמ ַל ֵמּד ֶל ֱאנוֹשׁ ִבּינָה‪ָ (15) :‬ח ֵנּנוּ ֵמ ִא ְתּ ָך ֵד ָעה ִבּינָה וְ ַה ְשׂ ֵכּל ָבּ ְ‬
‫אָדם ַדּ ַעת‪ְ .‬‬
‫אַתּה חוֹנֵן ְל ָ‬
‫ָ‬
‫ידיעות כלליות‬
‫‪58‬‬
‫ָבּרוּך ‪ִ adds that if one realized his mistake just after saying "Hashem” of‬מ ְשׁנָה ְבּרוּ ָרה ‪The‬‬
‫אַתּה ה' ְמ ַחיֵה ַה ֵמ ִתים‬
‫ָשּׁם ‪ַ , then‬ל ְמ ֵדנִ י חוּ ֵק ָך ‪ָ , he should say‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪ַ and then‬מ ִשּׁיב ָה ַ‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ‪go back and continue from‬‬
‫ֶא ָמן ָ‬
‫ַל ְמ ֵדנִ י ‪. [At (11) you should say‬וְ נ ֱ‬
‫ָשּׁם ‪, then‬חוּ ֵק ָך‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫אַתּה ְל ַה ֲחיוֹת ֵמ ִתים ‪ַ and then continue from‬מ ִשּׁיב ָה ַ‬
‫ֶא ָמן ָ‬
‫)]‪.‬וְ נ ֱ‬
‫ָשּׁם ‪ָ - If one completely forgot to say‬שׁ ַכח ְולֹא אָ ַמר‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪,‬מ ִשּׁיב ָה ַ‬
‫‪ַ and only realized after‬‬
‫אַתּה ָקדוֹשׁ ‪starting‬‬
‫‪.‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪ָ or later, he must repeat‬‬
‫‪ְ [e.g., at (14) or (15) or later‬‬
‫]‪ְ must be repeated.‬שׁמֹנֶה ֶע ְשׂ ֵרה‬
‫ָשּׁם ‪ָ - If one forgot to say‬שׁ ַכח ְואָ ַמר מוֹ ִריד ַה ָטל‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫מוֹריד ַה ָטל ‪ַ but said‬מ ִשּׁיב ָה ַ‬
‫)‪ִ (0‬‬
‫‪ְ (because some mention of Hashem's‬שׁמֹנֶה ֶע ְשׂ ֵרה ‪instead, he does not have to repeat‬‬
‫‪greatness was made).‬‬
‫ָשּׁם ‪ָ - If one is not sure if he said‬ס ֵפק אָ ַמר‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫‪ַ or not, he must assume that he‬מ ִשּׁיב ָה ַ‬
‫‪said what he is in the habit of saying.‬‬
‫‪Therefore:‬‬
‫‪ַ (when the‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ‪ – Within the first 30 days of saying‬תּוֹך ְשׁלוֹ ִשׁים‬
‫‪ַ has not yet formed), one must‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ‪new habit of saying‬‬
‫‪ַ and must go back.‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ‪assume that he did not say‬‬
‫‪ַ (when the new‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ‪ְ - After 30 days of saying‬לאַ ַחר ְשׁלוֹ ִשׁים‬
‫‪habit has formed,) one can assume that it was said correctly and does not‬‬
‫‪need to go back.‬‬
‫‪ַ in a Tefilah that he said‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם ‪ָ - If one is uncertain if he said‬ס ֵפק ְלאַ ַחר זְ ַמן‬
‫‪awhile ago, e.g., at Mincha about Shacharis, he can assume he said it correctly but‬‬
‫‪just does not remember.‬‬
‫ירב ְנ ִגחוֹ ָתיו לֹא ָכּ" ֶשׁ‬
‫ַמ ִשׁיב ָהרוּ ַח ‪ִ - One may immediately acquire the correct habit of saying‬ק ֵ‬
‫‪ַ ” and its‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם“ )‪ְ 90 times‬בּ ִד ָע ַבד ‪ by saying 101 times (or‬וּמוֹ ִריד ַה ֶג ֶשׁם‬
‫יע ‪ַ -‬מ ִשׁיב ָהרוּ ַח וּמוֹ ִריד ַה ֶג ֶשׁם“‪preceding words (i.e.,‬‬
‫‪ְ ”).‬מ ַח ֵיה ֵמ ִתים אַ ָתּה ַרב ְלהוֹ ִשׁ ַ‬
‫‪ַ was said correctly.‬מ ִשׁיב ָהרוּ ַח ‪After this is done, when in doubt one may assume that‬‬
‫ָשּׁם ‪ַ – There are different Minhagim whether the proper pronunciation is‬ה ָג ֶשׁם\ ַה ֶג ֶשׁם‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫וּמוֹריד ַה ֶגּ ֶשּׁם ‪or‬‬
‫‪ִ .‬‬
‫וּפי יַגִּ יד ְתּ ִה ָלּ ֶת ָך‪:‬‬
‫ֲאדֹנָי ְשׂ ָפ ַתי ִתּ ְפ ָתּח ִ‬
‫גּוֹמל ֲח ָס ִדים‬
‫וֹרא ֵאל ֶע ְליוֹן ֵ‬
‫אַב ָר ָהם‪ֱ .‬אל ֵֹקי יִ ְצ ָחק וֵאל ֵֹקי ַי ֲעקֹב ָה ֵאל ַהגָּדוֹל ַה ִגּבּוֹר וְ ַהנּ ָ‬
‫בוֹתינוּ ֱאל ֵֹקי ְ‬
‫אַתּה ד' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא ֵ‬
‫רוּך ָ‬
‫ָבּ ְ‬
‫אַב ָר ָהם‪:‬‬
‫אַתּה ד'‪ָ .‬מגֵן ְ‬
‫רוּך ָ‬
‫וּמגֵן‪ָ :‬בּ ְ‬
‫יע ָ‬
‫וּמוֹשׁ ַ‬
‫ִ‬
‫אַה ָבה‪ֶ :‬מ ֶל ְך עוֹזֵר‬
‫ֵיהם ְל ַמ ַען ְשׁמוֹ ְבּ ֲ‬
‫גוֹאל ִל ְבנֵי ְבנ ֶ‬
‫וּמ ִביא ֵ‬
‫זוֹכר ַח ְס ֵדּי אָבוֹת‪ֵ .‬‬
‫טוֹבים‪ .‬וְ קוֹנֵה ַהכֹּל‪ .‬וְ ֵ‬
‫ִ‬
‫הוֹשׁ ַ‬
‫אַתּה ַרב ְל ִ‬
‫עוֹלם ֲאדֹנָי‪ְ .‬מ ַחיֵּה ֵמ ִתים ָ‬
‫אַתּה ִגּבּוֹר ְל ָ‬
‫ָ‬
‫יע‪:‬‬
‫מוֹריד ַה ָטּל‪(:‬‬
‫) )‪ִ - (0‬‬
‫בקיץ‬
‫בחורף‬
‫ָשּׁם‪:‬‬
‫וּמוֹריד ַהגּ ֶ‬
‫ִ‬
‫רוּח‬
‫)‪ַ –(1‬מ ִשּׁיב ָה ַ‬
‫ישׁנֵי ָע ָפר‪(5).‬‬
‫וּמ ַק ֵיּם ֱאמוּנָתוֹ ִל ֵ‬
‫סוּרים‪ְ .‬‬
‫וּמ ִתּיר ֲא ִ‬
‫חוֹלים‪ַ .‬‬
‫רוֹפא ִ‬
‫נוֹפ ִלים‪ (4) .‬וְ ֵ‬
‫סוֹמ ְך ְ‬
‫ְמ ַכ ְל ֵכּל ַחיִּ ים ְבּ ֶח ֶסד‪ְ (2).‬מ ַחיֶּה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים‪ֵ .‬‬
‫שׁוּעה‪(8):‬‬
‫יח )‪ (7‬יְ ָ‬
‫וּמ ְצ ִמ ַ‬
‫וּמ ַחיֶּה ַ‬
‫דוֹמה ָלּ ְך‪ֶ .‬מ ֶל ְך ֵמ ִמית ְ‬
‫וּמי )‪ֶ (6‬‬
‫מוֹך ַבּ ַעל ְגּבוּרוֹת‪ִ .‬‬
‫ִמי ָכ ָ‬
‫אַתּה )‪(10‬‬
‫רוּך ָ‬
‫אַתּה )‪ְ (9‬ל ַה ֲחיוֹת ֵמ ִתים‪ָ :‬בּ ְ‬
‫ֶא ָמן ָ‬
‫וְ נ ֱ‬
‫ד'‪(11) .‬‬
‫ְמ ַחיֵּה )‪ַ (12‬ה ֵמּ ִתים‪(13) :‬‬
‫אַתּה ד'‪ָ .‬ה ֵאל ַה ָקּדוֹשׁ‪:‬‬
‫רוּך ָ‬
‫לוּך ֶסּ ָלה‪ָ :‬בּ ְ‬
‫דוֹשׁים ְבּ ָכל יוֹם יְ ַה ְלּ ָ‬
‫וּק ִ‬
‫אַתּה )‪ָ (14‬קדוֹשׁ וְ ִשׁ ְמ ָך ָקדוֹשׁ ְ‬
‫ָ‬
‫אַתּה ד'‪ .‬חוֹנֵן ַה ָדּ ַעת‪:‬‬
‫רוּך ָ‬
‫וּמ ַל ֵמּד ֶל ֱאנוֹשׁ ִבּינָה‪ָ (15) :‬חנֵּנוּ ֵמ ִא ְתּ ָך ֵד ָעה ִבּינָה וְ ַה ְשׂ ֵכּל ָבּ ְ‬
‫אָדם ַדּ ַעת‪ְ .‬‬
‫אַתּה חוֹנֵן ְל ָ‬
‫ָ‬
‫‪2‬‬
‫ידיעות כלליות‬
59
‫ – זְ ַמנֵי ַהיוֹם‬Time Periods Of The Day – Part I
‫ עֲלוֹת ַה ַשׁ ַחר‬or ‫ – ֲעמוּד ַה ַשׁ ַחר‬Daybreak – When it begins to
become light. ‫( עֲלוֹת‬as it is commonly called) is 72 minutes
before sunrise.
From ‫ עֲלוֹת ַה ַשׁ ַחר‬and on it is technically day and it is
the time that the minor fasts begin. Nevertheless most
Mitzvos that require "day" (e.g., ‫לוּ ָלב‬, ‫ילה‬
ָ ‫ ִמ‬, ‫ילה‬
ָ ִ‫ ) ְמג‬are
delayed until it is more evidently day. ‫יע ַבד‬
ָ ‫ ְבּ ִד‬or in case of
extenuating need one may do Mitzvos (e.g., Daven ‫) ַשׁ ֲח ִרית‬
from ‫ עֲלוֹת ַה ַשׁ ַחר‬and on.
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
↑‫נֵץ ַה ַח ָמה‬
Sunrise
‫ – ִמ ֶשׁ ַי ִכּיר‬The following two variations of ‫ ִמ ֶשׁ ַי ִכּיר‬are both at the
m ‫שׁ ַי ִכּיר‬
ֶ ‫ִמ‬
1st hour
2nd hour
same time of approximately 45 minutes before sunrise but
are used in reference to different Halachos.
3rd hour
‫ – ִמ ֶשׁ ַי ִכּיר ֵבּ ין ְתּ ֵכ ֶלת ְל ָל ָבן‬When there is enough light to
discern between the T'chailes and white strings of ‫יצת‬
ִ ‫ ִצ‬.
This is the preferred earliest time to put on ‫יצת‬
ִ ‫ ִצ‬with a ‫בּ ָר ָכה‬.
ְ
4th hour
‫ – ִמ ֶשׁ ַי ִכּיר ֶאת ֲח ֵברוֹ‬When there is enough light to recognize a
casual acquaintance from a distance of 4 ‫( אַמוֹת‬6-8ft.) –
This is the preferred earliest time for putting on Tefillin with
a ‫ ְבּ ָר ָכה‬and the preferred earliest time for ‫ ְק ִריאַת ְשׁ ַמע‬.
‫ – ָהנֵץ ַה ַח ָמה‬Sunrise – When the sun begins to be seen above the
5th hour
Midday
↓‫ַחצוֹת‬
horizon. ‫ ָהנֵץ ַה ַח ָמה‬is up to 2 minutes before sunrise printed
in the newspapers because the newspapers measure sunrise
by when the middle of the sun is seen above the horizon.
7th hour
8th hour
‫( נֵץ‬as it is commonly called) is the ‫ילה‬
ָ ‫ ְל ַכ ְתּ ִח‬beginning
of day and the preferred earliest time for ‫ ְשׁמֹ ֶנה ֶע ְשׂ ֵרה‬of
Shacharis.
9th hour
‫יקים‬
ִ ‫ַת‬
ִ ‫" – ְכּ ַהו‬Like those who cherish Mitzvos".
‫יקין‬
ִ ‫( ְכּ ַו ִת‬as it is generally pronounced) is a term referring
10th hour
to Davening early and coordinating that ‫ ְשׁמֹ ֶנה ֶע ְשׂ ֵרה‬of
Shacharis is said exactly at ‫ – ָהנֵץ ַה ַח ָמה‬Sunrise. This is the
most preferred time to Daven Shacharis.
‫ – ַחצוֹת יוֹם‬Midday – The halfway point between ‫נֵץ‬/Sunrise and
‫יעה‬
ָ ‫שׁ ִק‬/Sunset.
ְ
‫( ַחצוֹת‬as it is commonly called) is not
necessarily noon.
‫ ַחצוֹת‬is the time on ‫ ִתּ ְשׁ ָעה ְבּ אָב‬that one is permitted to
sit on a chair. It is also the starting time for the prohibition
of some ‫ ְמ ָלאכוֹת‬on Erev Pesach.
6th hour
11th hour
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
Stars out
12th hour
60
‫ידיעות כלליות‬
‫יעה‬
ָ ‫ – ְשׁ ִק‬Sunset – When the sun is no longer seen (at all) above
the horizon. This is up to 2 minutes after sunset that is
printed in the newspaper, because they measure sunset by
when the middle of the sun sets under the horizon.
‫יעה‬
ָ ‫ ְשׁ ִק‬is when the possibility of night begins.
‫כּוֹכ ִבים‬
ָ ‫ – ֵצאת ַה‬The stars come out – Absolute night.
‫( ֵצאת‬as it is commonly called) is when it becomes
definitely night (it is no longer possibly night). Since large
stars are seen very early and small stars are not seen until
very late, there are different opinions to how to calculate
‫צאת‬.
ֵ In addition, some hold that ‫ ֵצאת‬is earlier in the winter
than it is in the summer. Most calendars calculate
‫כּוֹכ ִבים‬
ָ ‫ ֵצאת ַה‬at approximately 45-50 minutes after sunset.
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
↑‫נֵץ ַה ַח ָמה‬
Sunrise
m ‫שׁ ַי ִכּיר‬
ֶ ‫ִמ‬
1st hour
2nd hour
3rd hour
‫יטת ַר ֵבּינוּ ַתּם‬
ַ ‫כּוֹכ ִבים ְל ִפי ִשׁ‬
ָ ‫ – ֵצאת ַה‬According to the
opinion of the Rabainu Tam, ‫ ֵצאת‬only begins 72 minutes
after sunset. Many ‫ ְמ ַד ְק ְד ִקים‬will not do ‫אכה‬
ָ ‫ ְמ ָל‬on Motzai
Shabbos until after ‫ ֵצאת‬of the ‫ ַר ֵבּינוּ ַתּם‬.
4th hour
5th hour
‫ – ֵבּין ַה ְשׁ ָמשׁוֹת‬Twilight – The time between ‫יעה‬
ָ ‫ ְשׁ ִק‬/sunset and
ָ ‫צאת ַה‬/absolute
ֵ
night. This time period is an
‫כּוֹכ ִבים‬
uncertain time, which is possibly day and possibly night.
Consequently, during ‫ ֵבּין ַה ְשׁ ָמשׁוֹת‬all of the night and day
prohibitions apply ‫ ִמ ָס ֵפק‬. In addition, the night Mitzvos
cannot be fulfilled until it is definite night.
Midday
↓‫ַחצוֹת‬
7th hour
For example, the prohibitions of ‫ ַשׁ ָבּת‬apply during
both the ‫ ֵבּין ַה ְשׁ ָמשׁוֹת‬before Shabbos (Friday) and the ‫ֵבּין‬
‫ ַה ְשׁ ָמשׁוֹת‬after Shabbos. The Mitzvah of eating Matzah on
Pesach night can only be fulfilled after ‫כּוֹכ ִבים‬
ָ ‫( ֵצאת ַה‬when
it is definitely night).
8th hour
9th hour
10th hour
‫ – ְז ַמן ַה ְד ָל ַקת נֵרוֹת‬Candle lighting time– This is 18 - 20 minutes
before sunset on Friday afternoon. (In Yerushalayim it is 40
minutes before sunset).
To fulfill the Mitzvah of ‫ – תּוֹ ֶס ֶפת ַשׁ ָבּת‬adding to Shabbos,
one must accept ‫ ַשׁ ָבּת‬earlier than sunset. The preferred time
to light Shabbos candles and to accept ‫ ַשׁ ָבּת‬is at "Candle
lighting time".
Note: After sunset, lighting candles it is forbidden.
‫ – ַחצוֹת ַליְ ָלה‬Midnight – The midpoint of the night (not
necessarily 12am).
Preferably, Maariv should be said before ‫ ַחצוֹת‬.
The Afikomon on Pesach night should be eaten before ‫ ַחצוֹת‬.
6th hour
11th hour
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑‫ֵצאת ַהכּוֹ ָכ ִבים‬
Stars out
12th hour
4
‫ידיעות כלליות‬
61
‫ – זְ ַמנֵי ַהיוֹם‬Time Periods Of The Day – Part I Review
‫ עֲלוֹת ַה ַשׁ ַחר‬or ‫ – ֲעמוּד ַה ַשׁ ַחר‬Daybreak – When it begins to
become light. ‫ עֲלוֹת ַה ַשׁ ַחר‬is 72 minutes before sunrise.
‫ – ִמ ֶשׁ ַי ִכּיר ֵבּ ין ְתּ ֵכ ֶלת ְל ָל ָבן‬When there is enough light to discern
ִ ‫ ִצ‬.
between the T'chailes and white strings of ‫יצת‬
This time is approximately 45 minutes before sunrise.
‫ – ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹ‬When there is enough light to recognize a
casual acquaintance from a distance of 4 ‫( אַמוֹת‬6-8ft.).
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
↑‫נֵץ ַה ַח ָמה‬
Sunrise
This time is also approximately 45 minutes before sunrise.
‫יקים‬
ִ ‫ַת‬
ִ ‫יקין – ְכּ ַהו‬
ִ ‫( ְכּ ַו ִת‬as it is generally pronounced) is a term
3rd hour
referring to Davening early and coordinating that ‫ְשׁמֹ ֶנה‬
‫ ֶע ְשׂ ֵרה‬of Shacharis is said exactly at ‫ – ֶהנֵץ ַה ַח ָמה‬Sunrise.
4th hour
‫ ַחצוֹת יוֹם‬- Midday - The halfway point between Sunrise and
5th hour
Sunset.
horizon.
1st hour
2nd hour
‫ – ָהנֵץ ַה ַח ָמה‬Sunrise – When the sun is seen above the horizon.
‫יעה‬
ָ ‫ ְשׁ ִק‬- Sunset - When the sun is no longer seen above the
m ‫שׁ ַי ִכּיר‬
ֶ ‫ִמ‬
Midday
↓‫ַחצוֹת‬
‫יעה‬
ָ ‫ ְשׁ ִק‬is when the possibility of night begins.
6th hour
7th hour
‫כּוֹכ ִבים‬
ָ ‫ – ֵצאת ַה‬The stars come out.
At ‫כּוֹכ ִבים‬
ָ ‫ ֵצאת ַה‬it is definitely night. Most calendars
calculate ‫כּוֹכ ִבים‬
ָ ‫ ֵצאת ַה‬at approximately 45-50 minutes after
sunset.
8th hour
9th hour
‫יטת ַר ֵבּינוּ ַתּם‬
ַ ‫כּוֹכ ִבים ְל ִפי ִשׁ‬
ָ ‫ – ֵצאת ַה‬According to the
opinion of the Rabainu Tam, ‫ ֵצאת‬only begins 72 minutes
after sunset.
10th hour
‫ – ֵבּין ַה ְשׁ ָמשׁוֹת‬Twilight – The time between sunset and stars out.
11th hour
This time period is an uncertain time, which is possibly day
and possibly night.
‫ – ְז ַמן ַה ְד ָל ַקת נֵרוֹת‬Candle lighting time – This is 18 - 20 minutes
before sunset on Friday afternoon. (In Yerushalaim it is 40
minutes before sunset).
‫ – ַחצוֹת ַליְ ָלה‬Midnight – The midpoint of the night.
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
Stars out
12th hour
62
‫ידיעות כלליות‬
‫ – זְ ַמנֵי ַהיוֹם‬Time Periods Of The Day – Part II
‫ – ָשׁעוֹת זְ ַמנִ יוֹת‬Seasonal hours – A "Seasonal hour" is a period of time
that is equal to 1/12th of the day.
"Seasonal hours" are used to calculate many of the daily
Zemanim because it enables fractions of the day to be translated
into hours. For example:
Half a day can be referred to as 6 seasonal hours,
rd
1/3 of the day can be referred to as 4 seasonal hours and
1/4th of the day can be referred to as 3 seasonal hours.
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
↑‫נֵץ ַה ַח ָמה‬
Sunrise
Since the length of the day varies between winter and summer,
the length of "Seasonal hour" will also vary.
For example:
A "Seasonal hour" is 70 minutes on a summer day
that is 14 hours long.
A "Seasonal hour" is 50 minutes on a winter day
that is only 10 hours long.
3rd
Seasonal hour
4th
Seasonal hour
5th
Seasonal hour
‫דוֹלה‬
ָ ‫ – ִמנְ ָחה ְג‬The large Mincha – Half of a "Seasonal hour" after Midday.
This time period is called ‫דוֹלה‬
ָ ְ‫ ִמנְ ָחה ג‬because it is the
beginning of the larger part of the afternoon.
Midday
↓‫ֲחצוֹת‬
↑‫דוֹלה‬
ָ ‫ִמ ְנ ָחה ְג‬
‫ – ִמנְ ָחה ְק ַטנָה‬The small Mincha– 2½ seasonal hours before the end of
This time period is called ‫ ִמנְ ָחה ְק ַטנָה‬because it is the
beginning of the smaller part of the afternoon.
‫ – ְפּ ַלג ַה ִמ ְנ ָחה‬Half of Mincha (‫)ק ַטנָה‬
ְ – 1¼ seasonal hours before the
end of the day.
This time period is called ‫ ְפּ ַלג ַה ִמנְ ָחה‬because it is half the
time of ‫ ִמנְ ָחה ְק ַטנָה‬i.e. half of 2½ hours before the end of the day
is equal to 1¼ hour before the end of the day.
‫ ְפּ ַלג ַה ִמנְ ָחה‬is the earliest time that one may Daven Maariv
or light Shabbos (or Chanukah) candles.
‫ – ֵתּ ַשׁע ָשׁעוֹת‬9 hours – From ‫ ֵתּ ַשׁע ָשׁעוֹת‬and on it is preferred not to eat
a meal on Erev Shabbos or Erev Yom Tov. On Erev
Pesach it is forbidden to eat a meal from ‫ ֵתּ ַשׁע ָשׁעוֹת‬and on.
6th
Seasonal hour
7th
Seasonal hour
8th
Seasonal hour
the day (or 3½ Seasonal hours after Midday).
‫ ִמנְ ָחה ְק ַטנָה‬is the preferred time to Daven Mincha.
1st
Seasonal hour
2nd
Seasonal hour
Hence the Zemanim that are dependent on "Seasonal hours" will
fluctuate with the seasons.
‫דוֹלה‬
ָ ְ‫ ִמנְ ָחה ג‬is the earliest time that the Tefillah of Mincha
may be said.
m ‫שׁ ַי ִכּיר‬
ֶ ‫ִמ‬
↓‫ֵתּ ַשׁע ָשׁעוֹת‬
↑‫ִמ ְנ ָחה ְק ַטנָה‬
↓‫חה‬
ָ ‫ַה ִמ ְנ‬
‫ְפּ ַלג‬
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
Stars out
9th
Seasonal hour
10th
Seasonal hour
11th
Seasonal hour
12th
Seasonal hour
‫ידיעות כלליות‬
63
‫ – זְ ַמנֵי ַהיוֹם‬Time Periods Of The Day – Part III
‫ – ְז ַמן ְק ִריאַת ְשׁ ַמע‬The time for saying Shema – The latest that one
may fulfill the Mitzvah of saying ‫ ְק ִריאַת ְשׁ ַמע‬in the
morning is ‫ זְ ַמן ְק ִריאַת ְשׁ ַמע‬which is one fourth of the day
(or 3 seasonal hours into the day).
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
Since there are other Mitzvos involved when
saying ‫( ְק ִריאַת ְשׁ ַמע‬e.g. remembering ‫)יְ ִציאַת ִמ ְצ ָריִ ם‬, if
one missed saying ‫ ְק ִריאַת ְשׁ ַמע‬in its proper time, he is
still obligated to say ‫( ְק ִריאַת ְשׁ ַמע‬any time during the
day), but will no longer fulfill the Mitzvah of ‫ ְק ִריאַת ְשׁ ַמע‬.
‫ ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמע‬- The ‫ ְבּ ָרכוֹת‬from ‫ ָבּ ְרכוּ‬until ‫ ְשׁ ַמע‬and from
after ‫ ְשׁ ַמע‬until ‫ ִשׁמֹ ָנה ֶע ְשׂ ֵרה‬.
If someone negligently missed saying ‫ ְשׁ ַמע‬by ‫ְז ַמן‬
‫ ְק ִריאַת ְשׁ ַמע‬he may only say the ‫ ְבּ ָרכוֹת‬of ‫ ְק ִריאַת ְשׁ ַמע‬until
‫ילה‬
ָ ‫[ ְז ַמן ְתּ ִפ‬see below].
If a person accidentally missed saying ‫ ְשׁ ַמע‬by ‫ְז ַמן‬
‫ ְק ִריאַת ְשׁ ַמע‬and ‫ילה‬
ָ ‫ז ַמן ְתּ ִפ‬,ְ he may say ‫ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמע‬
until ‫ ַחצוֹת‬/midday.
The preferred earliest that one may say ‫ ְשׁ ַמע‬is ‫ ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹ‬,
which is at about 45 minutes before sunrise.
‫ילה‬
ָ ‫ – זְ ַמן ְתּ ִפ‬The time for Tefillah – The latest proper time to fulfill
↑‫נֵץ ַה ַח ָמה‬
Sunrise
After ‫ ֲחצוֹת‬-midday it is no longer permitted to
Daven ‫ילת ַשׁ ֲח ִרית‬
ַ ‫ ְתּ ִפ‬.
Since ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬and ‫ילה‬
ָ ‫ ְז ַמן ְתּ ִפ‬are fractions of the day
(1/4 and 1/3 of the day, respectively), the time they occur
during the day will vary depending on the length of the
day, how early or late the day starts, and if daylight
savings time is in effect.
1st hour
(Seasonal ‫) ָשׁ ָעה‬
2nd hour
(Seasonal ‫) ָשׁ ָעה‬
‫ְז ַמן ְק ִריאַת‬
↓‫ְשׁ ַמע‬
↓‫ילה‬
ָ ‫ְז ַמן ְתּ ִפ‬
3rd hour
(Seasonal ‫) ָשׁ ָעה‬
4th hour
(Seasonal ‫) ָשׁ ָעה‬
5th hour
(Seasonal ‫) ָשׁ ָעה‬
Midday
↓‫ֲחצוֹת‬
↑‫דוֹלה‬
ָ ‫ִמנְ ָחה ְג‬
the Mitzvah of Davening ‫( ַשׁ ֲח ִרית‬i.e. to finish ‫) ְשׁמֹ ָנה ֶע ְשׂ ֵרי‬
is ‫ילה‬
ָ ‫זְ ַמן ְתּ ִפ‬, which is one third of the day (or 4 seasonal
hours into the day).
If one has not Davened Shacharis by ‫יל ה‬
ָ ‫ ְז ַמן ְתּ ִפ‬, he
must still Daven until ‫ ֲחצוֹת‬/midday, but will no longer
fulfill the Mitzvah of Davening in its proper time.
m ‫שׁ ַי ִכּיר‬
ֶ ‫ִמ‬
6th hour
(Seasonal ‫) ָשׁ ָעה‬
7th hour
(Seasonal ‫) ָשׁ ָעה‬
8th hour
(Seasonal ‫) ָשׁ ָעה‬
↓‫ֵתּ ַשׁע ָשׁעוֹת‬
↑‫ִמנְ ָחה ְק ַטנָה‬
↓‫ְפּ ַלג ַה ִמנְ ָחה‬
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
Stars out
9th hour
(Seasonal ‫) ָשׁ ָעה‬
10th hour
(Seasonal ‫) ָשׁ ָעה‬
11th hour
(Seasonal ‫) ָשׁ ָעה‬
12th hour
(Seasonal ‫) ָשׁ ָעה‬
‫ידיעות כלליות‬
64
‫ ַמ ְחלֹ ֶקת ַה ְג ָר"א וּ ָמ"אַ‬- There is a basic Machlokes to how to
calculate the length of a "day" (daylight). This
Machlokes will consequently affect ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬and
‫ילה‬
ָ ‫ ְז ַמן ְתּ ִפ‬and other Zemanim.
‫יטת ַה ָמ ֵגן אַ ְב ָר ָהם‬
ַ ‫ – ִשׁ‬The ‫ ָמ ֵגן אַ ְב ָר ָהם‬calculates the "day" as
the time between ‫( ֲעלוֹת‬daybreak) and ‫ֵצאת ַה כּוֹ ָכ ִבים‬
(stars out), and a ‫ ָשׁ ָעה ְז ַמנִ ית‬is 1/12th of this time.
‫יטת ַה ְג ָר"א‬
ַ ‫ – ִשׁ‬The Vilna Gaon (GR"A) calculates the "day"
ָ ‫( ְשׁ ִק‬sunset),
as the time between ‫( נֵץ‬sunrise) and ‫יעה‬
th
and a ‫ ָשׁ ָעה ְז ַמנִ ית‬is 1/12 of this time.
Since the Vilna Gaon (GR"A) starts calculating
the day 72 minutes later than the Mogen Avrohom, the
‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬of the Vilna Gaon will always be 36
minutes later than the ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬of the Mogen
Avrohom. For example: If ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬according to
the Mogen Avrohom is at 9:00 am, ‫ְז ַמן ְק ִריאַת ְשׁ ַמע‬
according to the Vilna Gaon will be at 9:36 am
‫ – ְל ַמ ֲע ֶשׂה‬Most Shuls follow the lenient opinion and say
‫ ְק ִריאַת ְשׁ ַמע‬until the ‫ ְז ַמן‬of the Vilna Gaon
In New York, ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬varies from about
8:45am to about 9:45am according to the Vilna Gaon
(and 36 min. earlier according to the Mogen
Avrohom).
‫ימן‬
ָ ‫ – ִס‬The following formula was created by the Vilna Gaon
to approximate ‫( ְז ַמן ְק ִריאַת ְשׁ ַמע‬within 4 minutes).
Add 12 hours to the time of sunrise (standard time)
and then divide by 2.
For example:
Mogen
Avrohom
"day" starts
at ‫ַעלוֹת‬
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
1st
Seasonal hour
↕ Dawn
2nd
Seasonal hour
↑‫נֵץ ַה ַח ָמה‬
Sunrise
3rd hour
"day" starts
at ‫ֵנץ‬
1st
Seasonal hour
2nd
Seasonal hour
‫ְז ַמן ְק ִריאַת‬
‫↓ ְשׁ ַמע‬
3rd hour
‫ְז ַמן ְק ִריאַת‬
↓‫ְשׁ ַמע‬
4th hour
‫ילה‬
ָ ‫↓ ְז ַמן ְתּ ִפ‬
4th
↓‫ילה‬
ָ ‫ְז ַמן ְתּ ִפ‬
5th
Seasonal hour
6th
Seasonal hour
5th
Seasonal hour
Midday
↓‫ֲחצוֹת‬
6th
Seasonal hour
7th
Seasonal hour
7th
Seasonal hour
8th
Seasonal hour
8th
Seasonal hour
9th
Seasonal hour
9th
Seasonal hour
If sunrise is at 6:30 a.m.,
Add 12 hours, = 18 hours and 30 minutes,
Divide by 2, = 9 hours and 15 minutes (9:15 a.m.).
10th
Seasonal hour
If sunrise is at 5.40 a.m.,
Add 12 hours = 17 hours and 40 minutes,
Divide by 2 = 8 hours and 50 minutes (8:50 a.m.).
11th
Seasonal hour
If sunrise is at 5:20 a.m. Daylight Savings Time,
Subtract 1 hour for Standard time = 4:20 a.m.,
Add 12 hours = 16 hours and 20 minutes,
Divide by 2 = 8 hours and 10 minutes (8:10 a.m.),
Add 1 hour for Daylight Savings Time = 9:10 a.m.
GR"A
12th
Seasonal hour
10th
Seasonal hour
11th
Seasonal hour
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
↕ Dusk
↑‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
Stars out
12th
Seasonal hour
‫ידיעות כלליות‬
65
‫ – זְ ַמנֵי ַהיוֹם‬Time Periods Of The Day – Review
‫ עֲלוֹת ַה ַשׁ ַחר‬or ‫ – ֲעמוּד ַה ַשׁ ַחר‬Daybreak – When it begins to become light,
i.e. 72 minutes before sunrise.
‫ – ) ִמ ֶשׁ ַי ִכּיר( ִמ ֶשׁ ַי ִכּיר ֵבּין ְתּ ֵכ ֶלת ְל ָל ָבן‬When its light enough to discern between the
T'chailes and white of ‫יצת‬
ִ ‫ ִצ‬, i.e. approximately 45 min. before sunrise.
‫ִמ ֶשׁ ַי ִכּיר ֶא ת ֲח ֵברוֹ‬
‫ַעלוֹת ַה ַשׁ ַחר‬
↓ Daybreak
Dawn
(‫ –) ִמ ֶשׁ ַי ִכּיר‬When its light enough to recognize a casual
acquaintance from 4 ‫( אַמוֹת‬6-8ft.), approximately 45 min. before sunrise.
‫ – ָהנֵץ ַה ַח ָמה‬Sunrise – When the sun is seen above the horizon.
↑‫נֵץ ַה ַח ָמה‬
Sunrise
‫ילה‬
ָ ‫ – זְ ַמן ְתּ ִפ‬Time for Tefillah – ⅓ of the day (4 seasonal hours into the day).
‫ ַחצוֹת יוֹם‬- Midday - The halfway point between Sunrise and Sunset.
‫ – ִמנְ ָחה ְק ַטנָה‬Small Mincha– 2½ seasonal hours before the end of the day.
‫ – ְפּ ַלג ַה ִמ ְנ ָחה‬Half of ‫ – ִמנְ ָחה‬1¼ seasonal hours before the end of the day.
3rd
Seasonal
hour
↓‫ילה‬
ָ ‫ְז ַמן ְתּ ִפ‬
4th
Seasonal
hour
5th
Seasonal
hour
Midday
↓‫ֲחצוֹת‬
6th
Seasonal
hour
↑‫דוֹלה‬
ָ ‫ִמנְ ָחה ְג‬
7th
Seasonal
hour
8th
Seasonal
hour
‫ – זְ ַמן ַה ְד ָל ַקת נֵרוֹת‬Candle lighting time – 18 or 20 minutes before sunset on
‫ ֶע ֶרב ַשׁ ָבּת‬or ‫ ֶע ֶרב יוֹם טוֹב‬. In Yerushalaim it is 40 minutes before sunset.
‫יעה‬
ָ ‫ ְשׁ ִק‬- Sunset - When the sun is no longer seen above the horizon. This is
when the possibility of night begins.
‫ – ֵבּין ַה ְשׁ ָמשׁוֹת‬Twilight – The time between sunset and stars out. This
uncertain time period is possibly day and possibly night.
‫כּוֹכ ִבים‬
ָ ‫ – ֵצאת ַה‬The stars come out - Definitely night. Most calendars
calculate ‫כּוֹכ ִבים‬
ָ ‫ ֵצאת ַה‬at approximately 45-50 minutes after sunset.
‫יטת ַר ֵבּינוּ ַתּם‬
ַ ‫כּוֹכ ִב ים ְל ִפי ִשׁ‬
ָ ‫ – ֵצאת ַה‬According to Rabainu Tam
‫כּוֹכ ִבים‬
ָ ‫ ֵצאת ַה‬begins 72 minutes after sunset.
‫ – ַחצוֹת ַל ְי ָלה‬Mid-night – The midpoint of the night.
‫ – ָשׁעוֹת זְ ַמנִ יוֹת‬Seasonal hours – A time period equal to 1/12th of the day.
1st
Seasonal
hour
‫ְז ַמן ְק ִריאַת‬
↓‫ְשׁ ַמע‬
‫דוֹלה‬
ָ ‫ – ִמנְ ָחה ְג‬Large Mincha – Half a "Seasonal hour" after Midday.
‫ – ֵתּ ַשׁע ָשׁעוֹת‬9 seasonal hours into the day.
‫ִמ ֶשׁ ַי ִכּיר‬
2nd
Seasonal
hour
‫יקים‬
ִ ‫ַת‬
ִ ‫( ְכּ ַהו‬or ‫יקין‬
ִ ‫ – ) ְכּ ַו ִת‬Coordinating ‫ ְשׁמֹ ֶנה ֶע ְשׂ ֵרה‬of ‫ ַשׁ ֲח ִרית‬with sunrise.
‫ – זְ ַמן ְק ִריאַת ְשׁ ַמע‬Time for saying Shema – ¼ of the day (3 seasonal hours).
m
↓‫ֵתּ ַשׁע ָשׁעוֹת‬
9th
Seasonal
hour
↑‫ִמנְ ָחה ְק ַטנָה‬
10th
Seasonal
hour
↓‫ְפּ ַלג ַה ִמנְ ָחה‬
Sunset
↓‫יעה‬
ָ ‫ְשׁ ִק‬
‫ֵבּין ַה ְשׁ ָמשׁוֹת‬
↕ Dusk
(Twilight)
↑Stars out
‫כּוֹכ ִבים‬
ָ ‫ֵצאת ַה‬
11th
Seasonal
hour
12th
Seasonal
hour
66
‫ידיעות כלליות‬
‫ִה ְלכוֹת ְז ַמנֵי ַהיוֹם‬
From ‫ עֲלוֹת ַה ַשׁ ַחר‬and on it is technically day and it is the time that all the minor fasts begin.
‫ילה‬
ָ ‫ ְל ַכ ְתּ ִח‬day Mitzvos are only done after ‫ נֵץ‬but ‫יע ַבד‬
ָ ‫ ְבּ ִד‬or in case of extenuating need one
may do Mitzvos (e.g. Daven ‫ ) ַשׁ ֲח ִרית‬from ‫ עֲלוֹת ַה ַשׁ ַחר‬and on.
‫ַכּיר‬
ִ ‫ ִמ ֶשׁי‬is the preferred earliest time to put on ‫יצת‬
ִ ‫ ִצ‬or ‫ילין‬
ִ ‫ ְתּ ִפ‬with a ‫ ְבּ ָר ָכה‬and for saying ‫שׁ ַמע‬.
ְ
‫ )נֵץ( ֶהנֵץ ַה ַח ָמה‬is the ‫ילה‬
ָ ‫ ְל ַכ ְתּ ִח‬beginning of day and the preferred earliest time for ‫ ְשׁמֹנֶה ֶע ְשׂ ֵרה‬of ‫ ַשׁ ֲח ִרית‬.
‫יקין‬
ִ ‫ַת‬
ִ ‫ ְכּו‬is the most preferred time to Daven ‫ ַשׁ ֲח ִרית‬i.e. coordinating ‫ ְשׁמֹ ֶנה ֶע ְשׂ ֵרה‬with sunrise.
‫ ַחצוֹת יוֹם‬is the time on ‫ ִתּ ְשׁ ָעה ְבּאָב‬that one is permitted to sit on a chair. It is also the starting time for
the prohibition of some ‫ ְמ ָלאכוֹת‬on Erev Pesach, and ‫יע ַבד‬
ָ ‫ ְבּ ִד‬the latest one may Daven ‫ ַשׁ ֲח ִרית‬.
‫תּוֹס ֶפת ַשׁ ָבּת‬
ֶ is the Mitzvah to add to ‫ ַשׁ ָבּת‬by accepting ‫ ַשׁ ָבּת‬earlier than sunset. The preferred time to
(light Shabbos candles and) to accept ‫ ַשׁ ָבּת‬is at "Candle lighting time".
Note: After sunset, lighting candles it is forbidden.
‫ילה‬
ָ ‫ – ַחצוֹת ַל‬Preferably, Maariv should be said before ‫חצוֹת‬.
ַ Afikomon should also be eaten before ‫חצוֹת‬.
ַ
‫דוֹלה‬
ָ ‫ ִמ ְנ ָחה ְג‬is the earliest time that the Tefillah of ‫ ִמנְ ָחה‬may be said.
‫ ִמ ְנ ָחה ְק ַטנָה‬is the preferred time to Daven Mincha.
‫ ְפּ ַלג ַה ִמנְ ָחה‬is the earliest time that one may Daven ‫ ַמ ֲע ִריב‬or light Shabbos candles.
‫ – ֵתּ ַשׁע ָשׁ עוֹת‬From ‫ ֵתּ ַשׁע ָשׁ עוֹת‬and on it is preferred not to eat a meal on ‫ ֶע ֶרב ַשׁ ָבּת‬or ‫ ֶע ֶרב יוֹ ם טוֹ ב‬.
On Erev Pesach it is forbidden to eat a meal from ‫ ֵתּ ַשׁע ָשׁעוֹת‬and on.
‫ – ְז ַמן ְק ִריאַת ְשׁ ַמע‬The latest that one may fulfill the Mitzvah of saying ‫ ְק ִריאַת ְשׁ ַמע‬in the morning is
‫ ¼( ְז ַמן ְק ִריאַת ְשׁ ַמע‬of the day or 3 seasonal hours into the day).
If one missed saying ‫ ְשׁ ַמע‬by ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬, he must still say ‫( ְשׁ ַמע‬any time during the day), but
will no longer fulfill the Mitzvah of ‫ ְק ִריאַת ְשׁ ַמע‬.
‫ ִבּ ְרכוֹת ְק ִריאַת ְשׁ ַמע‬are the ‫ ְבּ ָרכוֹת‬from ‫ ָבּ ְרכוּ‬until ‫ ְשׁ ַמע‬and from after ‫ ְשׁ ַמע‬until ‫ ִשׁמֹ ָנה ֶע ְשׂ ֵרה‬.
Someone who negligently missed ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬may say these ‫ ְבּ ָרכוֹת‬only until ‫ילה‬
ָ ‫ז ַמן ְתּ ִפ‬.ְ
Someone who accidentally missed ‫ילה‬
ָ ‫וּת ִפ‬
ְ ‫ ְז ַמ ֵני ְק ִריאַת ְשׁ ַמע‬may say these ‫ ְבּ ָרכוֹת‬until ‫ ַחצוֹת‬.
‫ילה‬
ָ ‫ זְ ַמן ְתּ ִפ‬- The latest proper time to Daven ‫( ַשׁ ֲח ִרית‬i.e. to finish ‫ ) ְשׁמֹ ָנה ֶע ְשׂ ֵרי‬is ‫ילה‬
ָ ‫ ְז ַמן ְתּ ִפ‬, (⅓ of the
day or 4 seasonal hours into the day).
If one has not Davened Shacharis by ‫ילה‬
ָ ‫ז ַמן ְתּ ִפ‬,ְ he must still Daven until ‫ ֲחצוֹת‬/midday, but he
will no longer fulfill the Mitzvah of Davening in its proper time.
After ‫ ֲחצוֹת‬-midday it is no longer permitted to Daven ‫ילת ַשׁ ֲח ִרית‬
ַ ‫ ְתּ ִפ‬.
There is a basic Machlokes to how to calculate the length of a "day" (and ‫ילה‬
ָ ‫) ְז ַמ ֵני ְק ִריאַת ְשׁ ַמע וּ ְת ִפ‬.
The ‫ ָמ ֵגן אַ ְב ָר ָהם‬calculates the "day" as the time between ‫( ֲעלוֹת‬daybreak) and ‫( ֵצאת‬stars out).
The Vilna Gaon (‫ ) ַה ְג ָר"א‬calculates the time between ‫( נֵץ‬sunrise) and ‫יעה‬
ָ ‫( ְשׁ ִק‬sunset).
The more lenient and generally accepted ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬of the Vilna Gaon is always 36 minutes
later than the ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬of the ‫ ָמ ֵגן אַ ְב ָר ָהם‬.
‫ימן‬
ָ ‫ – ִס‬The Vilna Gaon's formula to approximate ‫ ְז ַמן ְק ִריאַת ְשׁ ַמע‬is:
Add 12 hours to the time of sunrise (standard time) and then divide by 2.
‫ידיעות כלליות‬
67
‫סוֹדי ִבּישׁוּל‬
ֵ ‫ְי‬
The Fundamentals Of Cooking On Shabbos
There are 4 categories of Shabbos prohibitions related to the cooking process.
‫ – ִבּישׁוּל‬Cooking - The prohibition of "changing the quality of a substance by means of heat".
This prohibition generally applies to items that were not previously cooked.
This prohibition is ‫ייתא‬
ָ ‫אוֹר‬
ַ ‫מ ְד‬.
ִ
‫ – ְשׁ ִהייָה‬Retaining - The prohibition to maintain a food from before Shabbos on an open flame.
This prohibition applies even if no action is done on Shabbos.
This prohibition is ‫ ִמ ְד ַר ָבּנָן‬.
‫ָרה‬
ָ ‫ – ַחז‬Returning - The prohibition to place or return a food to a source of heat.
This prohibition applies even if the food is already cooked.
This prohibition is ‫ ִמ ְד ַר ָבּנָן‬.
‫ – ַה ְט ָמנָה‬Insulating - The prohibition to insulate a food item.
This prohibition may apply even if no action is done on Shabbos and even if it only
achieves the retention of the food’s own heat.
This prohibition is ‫ ִמ ְד ַר ָבּנָן‬.
Part I – ‫ – ִבּישׁוּל‬Cooking
‫ ָה ִאיסוּר‬- The prohibition of ‫ ִבּישׁוּל‬-cooking applies to foods and non-foods.
For example:
It is prohibited to cook food.
It is prohibited to melt metal.
‫ – ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬Not the usual form or place of cooking. The prohibition of ‫ ִבּישׁוּל‬applies if
the food is cooked in the normal fashion (on the stove or in the oven) and if it is cooked
‫ – ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬in an unusual way.
For example:
It is forbidden to cook on top of a pot.
It is forbidden to cook on top of a hot radiator or any other strange way of
cooking.
‫וֹל ֶדת בּוֹ‬
ֶ ‫ יַד ס‬- Hot enough to cause one to retract his hand from it.
‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬is the minimum amount of heat necessary for there to be a prohibition of ‫בּישׁוּל‬.
ִ
For example:
It is permitted to warm (get the chill out of) food by putting it next to a central
heat vent if it cannot reach the temperature of ‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬.
‫ידיעות כלליות‬
68
‫סוֹל ֶדת בּוֹ‬
ֶ ‫ ִשׁיעוּר יַד‬- The temperature at which one must be concerned that a source of heat is
‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬is about 110° F.
¾ ‫ ר' משה היינאמאן שליט"א‬holds that if one can comfortably hold a finger in a
liquid for 15 seconds then it surely is not ‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬.
‫סוֹל ֶדת בּוֹ‬
ֶ ‫ – ֶא ְפ ָשׁרוּת ֶשׁל יַד‬An uncooked food may not be heated in a place that,
ֶ ‫יַד‬.
if forgotten, could reach ‫סוֹל ֶדת בּוֹ‬
For example:
One may not warm water on top of a hot radiator even if his intention is to
remove the water before it becomes ‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬.
‫ – ִשׁיעוּר ְל ִבּישׁוּל‬It is forbidden to cook any amount of food.
For example:
It is forbidden to cook even just spices (pepper, garlic, etc.) or to cook even
just the outside or part of a food.
‫יוּע ִבּישׁוּל‬
ַ ‫ְס‬
ִ ‫ ִמ ְק ַצת ו‬- Any amount of ‫ ִבּישׁוּל‬or acceleration of the ‫ ִבּישׁוּל‬process is forbidden
unless the food is ‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫מ‬-completely
ְ
cooked.
For example:
It is forbidden to return a not fully cooked food to fire (or Blech) or to move it
closer to a flame.
A hot not-fully-cooked food may not be insulated, re-insulated, covered,
recovered or stirred even if it is off the flame (because any of the above
will cause the food to cook or accelerate its cooking).
An oven door may not be closed (even if oven is off but still warm) if any of
the food inside is not fully cooked.
Removing part of a not-fully-cooked food from a heated pot is forbidden
because it will cause the rest of the food to cook faster.
¾ Good advice: Have everything fully cooked before ‫שבת‬.
Note: Once the food is ‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫מ‬ְ fully cooked there is generally no longer any issue of
‫בּישׁוּל‬,
ִ but there may be issues of related prohibitions, ‫ָרה‬
ָ ‫חז‬,
ַ ‫ה ְט ָמנָה‬,
ַ ‫ ַה ְב ָע ָרה‬or ‫ָסה‬
ָ ‫הג‬.
ַ
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ ְמ‬- Fully cooked – a food is considered ‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ ְמ‬when it is cooked enough
that most people would eat it (even though it may taste even better after further cooking).
For example:
A soft boiled egg or a piece of meat cooked rare, are considered ‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ְמ‬
Must know terms: ‫ – ִבּישׁוּל‬Cooking.
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ ְמ‬- Fully cooked. ‫ ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬- Not the normal
way of cooking.
‫וֹל ֶדת בּוֹ‬
ֶ ‫יַד ס‬- Hot enough to cause one’s hand to retract. ‫ ַה ְט ָמנָה‬- Insulating.
‫ָרה‬
ָ ‫ ַחז‬- Returning food to a source of heat.
‫ – ְשׁ ִהייָה‬Maintaining a food on a flame from before ‫ ַשׁ ָבּת‬.
‫ידיעות כלליות‬
69
‫סוֹדי ִבּישׁוּל‬
ֵ ‫ְי‬
The Fundamentals Of Cooking On Shabbos
Part II - ‫ ְמקוֹר ַהחוֹם‬- Levels of cooking ability
There are many different sources of heat that can cause cooking. Each of these sources is
capable of cooking to a different extent.
Level 1 - ‫ ְכּ ִלי ִראשׁוֹן‬- A 1st vessel
‫ ַעל ָה ֵאשׁ‬- On the fire – Heating an item directly on a source of heat
‫ַעל ָה ֵאשׁ‬
(fire, heating coil, etc.).
‫ ְכּ ֶנגֶד ָה ֵאשׁ‬- Opposite the fire – Heating an item by placing it next to
‫ְכּ ֶנ ֶגד ָה ֵאשׁ‬
a source of heat.
‫ – ְכּ ִלי ִראשׁוֹן על ָה ֵאשׁ‬A 1st vessel on the fire – Heating an item by
placing it into a pot of food that is on the fire.
‫ְכּ ִלי ִראשׁוֹן‬
‫ַעל ָה ֵאשׁ‬
‫ – ְכּ ִלי ִראשׁוֹן‬A 1st vessel – Heating an item by placing it into a hot
pot of food that has been removed from the fire.
‫ְכּ ִלי ִראשׁוֹן‬
¾ Any of the above is capable of cooking (at least the outside surface).
Therefore it is forbidden to put any raw or not-fully-cooked food on or next to a
source of heat or into a heated pot of food even if it was removed from the fire.
For example:
One may not put spices (pepper, garlic, etc.) into a pot of soup even if
it was removed from the fire.
Level 2 - ‫ִעירוּי ְכּ ִלי ִראשׁוֹן‬
‫ְכּ ִלי ִראשׁוֹן‬
‫ ִעירוּי ְכּ ִלי ִראשׁוֹן‬- Pouring onto a food from a 1st vessel – Heating
an item by pouring onto it from a vessel that was heated by
the fire.
For example:
‫ִעירוּי ְכּ ִלי ִראשׁוֹן‬
Pouring from a pot off the fire onto food.
¾ ‫ ִעירוּי ְכּ ִלי ִראשׁוֹן‬is capable of cooking the outside layer of a food (‫יפּה‬
ָ ‫) ְמ ַב ֵשׁל ְכּ ֵדי ְק ִל‬.
Therefore it is forbidden to pour from a ‫ ְכּ ִלי ִראשׁוֹן‬onto any raw food.
For example:
One may not pour hot water from an urn onto tea, uncooked oatmeal
or any other uncooked or not-fully-cooked food.
‫ידיעות כלליות‬
70
Level 3 - ‫שׁ ִני‬
ֵ ‫ְכּ ִלי‬
‫ – ְכּ ִלי ֵשׁ ִני‬A 2 vessel – Heating an item by placing it into food
‫ְכּ ִלי ִראשׁוֹן‬
nd
that has been transferred from a 1st vessel.
For example:
Putting a food into a serving bowl that was filled
from a pot taken off the fire.
‫ְכּ ִלי ֵש ִני‬
¾ A ‫ ְכּ ִלי ֵשׁנִ י‬is capable of cooking foods that are ‫הבּישׁוּל‬
ִ ‫ ַק ֵלי‬- tender
and easily cooked foods. In addition, putting uncooked foods into a ‫ ְכּ ִלי ֵשׁנִ י‬is ‫ֶמ ְחזֵי‬
‫ – ְכּ ְמ ַב ֵשׁל‬gives the appearance of cooking.
Therefore it is forbidden to put any uncooked foods into a ‫ ְכּ ִלי ֵשׁנִ י‬unless it is
definitely not able to become cooked and is not ‫מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬.
ֶ Hence the only foods
that may be permitted to be put into a ‫ ְכּ ִלי ֵשׁנִ י‬are pure water, oil, and spices.
For example:
It is forbidden to put a tomato or raw carrot into a serving bowl of hot
soup (that was filled from a ‫ – ְכּ ִלי ִראשׁוֹן‬A 1st vessel), but it is permitted to
add pepper, oil or water into a serving bowl of hot soup.
Level 4 - ‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
‫ – ִעירוּי ְכּ ִלי ֵשׁ ִני‬Pouring onto a food from a 2nd vessel.
For example:
Pouring onto from a serving bowl filled from a pot.
‫ישׁי‬
ִ ‫ – ְכּ ִלי ְשׁ ִל‬A 3rd vessel - Heating an item by placing it into
‫ְכּ ִלי ֵשׁ ִני‬
‫ִעירוּי ְכּ ִלי ֵשׁ ִני‬
food that was transferred from a 2nd vessel.
For example:
Into a soup bowl filled from a serving bowl that was
‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
filled from a pot.
¾ ‫ ִעירוּי ְכּ ִלי ֵשׁנִ י‬and ‫ישׁי‬
ִ ‫ ְכּ ִלי ְשׁ ִל‬are not capable of cooking, with the exception of ‫ַק ֵלי ַה ִבּישׁוּל‬
‫ – ְבּיוֹ ֵתר‬very easily cooked foods (e.g., sardines, eggs, raw coffee, oatmeal etc.).
Therefore it is permitted to put most foods into a '‫( ְכּ ִלי ג‬or pour on them from a ‫ְכּ ִלי‬
‫)שׁנִ י‬
ֵ with the exception of very easily cooked foods.
For example:
It is permitted to put a raw carrot into a bowl of soup (‫ישׁי‬
ִ ‫)כּ ִלי ְשׁ ִל‬
ְ that
was filled from a serving bowl (‫)כּ ִלי ֵשׁנִ י‬
ְ that was filled from pot (‫)כּ ִלי ִראשׁוֹן‬.
ְ
It is forbidden to pour from a serving pitcher (‫)כּ ִלי ֵשׁנִ י‬
ְ that was filled
from an urn (‫)כּ ִלי ִראשׁוֹן‬
ְ onto sardines, eggs, raw coffee, oatmeal and
possibly tea (‫) ַק ֵלי ַה ִבּישׁוּל ְבּיוֹ ֶתר‬.
Must know terms: ‫ִבּישׁוּל‬
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ְמ‬
‫ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬
‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬
‫ָרה‬
ָ ‫ַחז‬
‫ַה ְט ָמנָה‬
‫ְשׁ ִהייָה‬
st
st
nd
‫ – ְכּ ִלי ִראשׁוֹן‬A 1 vessel
‫ ִעירוּי ְכּ ִלי ִראשׁוֹן‬- Pouring onto from a 1 vessel
‫ – ְכּ ִלי ֵשׁ ִני‬A 2 vessel
nd
rd
‫עירוּי ְכּ ִלי ֵשׁ ִני‬-Pouring
ִ
onto from a 2 vessel ‫ישׁי‬
ִ ‫כּ ִלי ְשׁ ִל‬-A
ְ
3 vessel
‫מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬-The
ֶ
appearance of cooking
‫ידיעות כלליות‬
71
‫סוֹדי ִבּישׁוּל‬
ֵ ‫ְי‬
The Fundamentals Of Cooking On Shabbos
Part III – ‫יוֹצ ִאים ִמן ַה ְכּ ַלל‬
ְ – Exceptions To The Rule
‫ ָד ָבר גוּשׁ‬- A solid food - Some hold that a ‫ד ָבר גוּשׁ‬/solid
ָ
food retains
its level of ‫ ְכּ ִלי ִראשׁוֹן‬even if it has been transferred to another
vessel. This is because a solid food does not touch the walls
of the vessel it is placed into and therefore does not dissipate
its heat as fast.
¾ The ‫רוּרה‬
ָ ‫ ִמ ְשׁנֶה ְבּ‬says that one should be ‫ ַמ ְח ִמיר‬that a ‫ָד ָבר גוּשׁ‬
always remains a ‫כּ ִלי ִראשׁוֹן‬,
ְ even when transferred to
other vessels (unless there are other reasons to be ‫יקל‬
ֵ ‫) ֵמ‬.
‫ְכּ ִלי ִראשׁוֹן‬
‫ָד ָבר גוּשׁ‬
‫יֶשׁ אוֹ ְמ ִרים ְכּ ִלי ִראשׁוֹן‬
"‫ ִג ְד ֵרי "גוּשׁ‬- A food is only to be considered "solid" if it is too thick to pour and/or
does not spread on a flat surface.
For example:
Rice, peas are to be considered ‫ד ָבר גוּשׁ‬.
ָ
¾ A ‫ ָד ָבר גוּשׁ‬in a small amount of liquid is still to be considered a ‫ד ָבר גוּשׁ‬.
ָ
A ‫ ָד ָבר גוּשׁ‬immersed in a liquid attains the status of the liquid, even if it was
later removed from the liquid.
For example:
A watery Chulent in a serving bowl is considered a ‫ ְכּ ִלי ֵשׁנִ י‬even
though there are some potatoes in the Chulent.
‫ְכּ ִלי ִראשׁוֹן‬
‫ – ַמ ֶצ ֶקת‬A ladle – It is questionable whether a ladle used to take
food from a pot retains the status of ‫( ְכּ ִלי ִראשׁוֹן‬like the pot)
or becomes a ‫ ְכּ ִלי ֵשׁנִ י‬.
\‫ְכּ ִלי ִראשׁוֹן‬
?‫ְכּ ִלי ֵשׁ ִני‬
Therefore, when a bowl is filled with a ladle, it is
questionable if the bowl is a ‫ ְכּ ִלי ֵשׁנִ י‬or a ‫ישׁי‬
ִ ‫כּ ִלי ְשׁ ִל‬.
ְ
¾ We are ‫ ַמ ְח ִמיר‬to consider the ladle a ‫( ְכּ ִלי ִראשׁוֹן‬like the pot)
unless there are other reasons to be lenient.
For example:
?‫ישׁי‬
ִ ‫ְכּ ִלי ֵשׁ ִני\ ְכּ ִלי ְשׁ ִל‬
A ladle full of soup taken from a pot (‫ ) ְכּ ִלי ִראשׁוֹן‬is considered a ‫ְכּ ִלי‬
‫ ִראשׁוֹן‬, and the bowl that the soup is emptied into is considered a ‫ְכּ ִלי ֵשׁנִ י‬
¾ If the ladle is held in the pot until it gets as hot as the pot, the ladle
unquestionably becomes a ‫ ְכּ ִלי ִראשׁוֹן‬.
Must know terms: ‫ִבּישׁוּל‬
‫ְכּ ִלי ֵשׁ ִני‬
‫ִעירוּי ְכּ ִלי ֵשׁ ִני‬
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ְמ‬
‫ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬
‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬
‫ִעירוּי ְכּ ִלי ִראשׁוֹן ְכּ ִלי ִראשׁוֹן‬
‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
‫מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬-The
ֶ
appearance of cooking
‫ ָד ָבר גוּשׁ‬- A solid food
‫ידיעות כלליות‬
72
‫סוֹדי ִבּישׁוּל‬
ֵ ‫ – ְי‬The Fundamentals Of Cooking On Shabbos
Part IV - ‫ִבּישׁוּל אַ ַחר ִבּישׁוּל‬
Generally, the prohibition of ‫ ִבּישׁוּל‬does not apply to previously cooked foods.
Nevertheless, reheating a cooked food may, under some circumstances, give the
impression of cooking - ‫מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬.
ֶ In addition, some hold that previously cooked
liquids lose their “cooked” status once they have cooled.
¾ Therefore, one may re-heat a fully cooked food only in according to the following
guidelines:
‫ָבש‬
ֵ ‫ – ָד ָבר י‬A dry food - A cold dry food that has been fully cooked may be re-heated in any
way that does not give the impression of cooking - ‫מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬.
ֶ
Therefore, since cooking is generally done on the fire or in a pot on the fire;
One may reheat a cooked solid food by
putting it into a ‫ ְכּ ִלי ִראשׁוֹן‬that is not on the fire, or by
putting it on top of a pot even if the pot is on the fire, or by
putting it any other place that cooking is normally not done.
For example:
Cold rice, lokshen, kreplach, may be placed in a hot pot that's not on the fire.
Cold cooked chicken or potatoes may be mixed into chulent off the fire.
Kugel may be placed on a radiator or oven vent (because it is not a usual
place of cooking).
Kugel may not be put on a hot part of a blech (because on the blech is a
normal place to cook).
A cooked piece of meat may not be put in a pot on the fire.
¾ Even though putting a cooked food directly on the fire or in a pot on the fire does not
violate the prohibition of ‫בּישׁוּל‬,
ִ nevertheless, since it is ‫ ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁל‬- it gives the
impression of cooking, it is prohibited because of the ‫ָרה‬
ָ ‫ ִאיסוּר ַחז‬.
‫ – ָד ָבר ַלח‬A liquid – There are 2 levels of preheated liquids, each with its own Halacha.
Level 1 – A Hot Precooked Liquid
A cooked liquid that is still hot (‫סוֹל ֶדת בּוֹ‬
ֶ ‫)יַד‬, may be re-heated in the same manor as a
precooked solid (as stated above - in a ‫ ְכּ ִלי ִראשׁוֹן‬off the fire, on top of a pot even on
the fire or in any place that cooking is not normally done).
For example:
Previously cooked soup that is still hot, may be put on top of an urn or on
top of a pot that is on the fire.
Hot soup in a soup bowl may be poured back into a soup pot that is not on
the fire.
‫ידיעות כלליות‬
73
Hot water from an urn or kettle may be poured onto hot tea essence cooked
before Shabbos.
‫אַשׁ ְכּנַז‬
ְ ‫ ִמ ְנ ַהג‬- The Ashkenaz Minhag is to permit reheating “Still Warm” precooked
liquids even though they have cooled somewhat.
Therefore cooked liquids that have not cooled completely may be
reheated in a ‫ ְכּ ִלי ִראשׁוֹן‬off the fire, on top of a pot even on the fire or in any
place that cooking is not normally done.
For example:
One may place a warm pot of soup on top of a pot that's on the fire.
One may add hot water from a ‫ ְכּ ִלי ִראשׁוֹן‬to warm (not cold) tea or soup.
Level 2 – A Cold Precooked Liquid
A cooked or pasteurized liquid that is now cold loses it status as cooked and may
not be re-heated.
For example:
Cold previously cooked water may not be put in or on top of an urn or pot
that is or was on the fire.
Hot water from a kettle or urn may not be poured onto Cold precooked tea
essence.
Cold pasteurized milk may not be heated on a hot radiator or oven vent.
‫אַשׁ ְכּנַז‬
ְ ‫ ִמ ְנ ַהג‬- The Ashkenaz Minhag is to permit putting a cold precooked liquid
into a ‫ְכּ ִלי ֵשׁנִ י‬
For example:
One may add cold tea essence, cold pasteurized lemon juice or cold
soup into hot water in a ‫ ְכּ ִלי ֵשׁנִ י‬.
One may add cold pasteurized milk into hot coffee that is in a cup.
¾ Some families use a “Kedara Blech” (a shallow pot filled with water put on the fire
before Shabbos) to permit heating cold precooked solids on top of this “Kedara
Blech” on Shabbos. This device works by eliminating the issue of ‫ ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁל‬since
heating on top of the “Kedara (pot) Blech” is equivalent to heating on top of a pot not a normal way of cooking.
Note: Care must be taken that only fully precooked solids or still warm fully cooked
liquids may be placed on a “Kedara Blech”. Any raw or not fully cooked food and
any not fully cooked liquid or any cold liquid (even precooked) may not be placed
on the “Kedara Blech”.
Must know terms: ‫ִבּישׁוּל‬
‫ְכּ ִלי ֵשׁ ִני‬
‫ִעירוּי ְכּ ִלי ֵשׁ ִני‬
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ָ ‫ְמ‬
‫ֶשׁלֹא ְכּ ֶד ֶרך ִבּישׁוּל‬
‫סוֹל ֶדת בּוֹ‬
ֶ ‫ַיד‬
‫ִעירוּי ְכּ ִלי ִראשׁוֹן ְכּ ִלי ִראשׁוֹן‬
‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
‫ֶמ ְחזֵי ְכּ ְמ ַב ֵשׁל‬
‫ָד ָבר גוּשׁ‬
‫ָד ָבר ַלח‬
‫ָבש‬
ֵ ‫ָד ָבר י‬
‫ידיעות כלליות‬
74
‫ֶדר נִ ְצ ַטנֵן‬
ֶ ‫ – ג‬A liquid is no longer considered “still warm” if one would not drink this liquid as a
hot drink.
For example:
Hot water from an urn may be added to cooled tea as long as the tea is
warm enough to be drunk (and was not made with cold essence).
Hot soup from a bowl that is still warm enough to be eaten may be
poured back into the soup pot that is off the fire.
‫ ָחזַר וְנִ ְת ַח ֵמם‬- A cooked liquid that cooled and was then warmed on Shabbos (even in a
permissible way), is not considered still warm, being that at one point it cooled and lost
its original ‫בּישׁוּל‬.
ִ
Hence, even if a cooled liquid was mixed into a ‫ ְכּ ִלי ֵשׁנִ י‬and is now warm it may not be
added to a ‫כּ ִלי ִראשׁוֹן‬.
ְ
For example:
One may not add water from a ‫ ְכּ ִלי ִראשׁוֹן‬into tea made with cold “essence”.
‫ָבש‬
ֵ ‫ֶדר ַלח ְוי‬
ֶ ‫ – ג‬An item is considered a “liquid” if it is loose enough that it can be poured.
For example:
Ketchup is considered a liquid and may not be added to a pot of soup or a
pot of Chulent (even though the ketchup is pasteurized).
A mayonnaise type consistency is considered a solid.
‫ָבש‬
ֵ ‫ – ַלח ְוי‬An item that has solids and a considerable amount liquids must be treated like a
liquid and cannot be reheated if cooled.
For example:
Cold vegetable soup may not be reheated.
Watery Chulent may not be reheated.
Solids that have trivial amounts of liquid can be considered a ‫ָבש‬
ֵ ‫ ָד ָבר י‬and may be
reheated as dry foods.
For example:
Drained vegetables may be reheated on top of a pot on the fire.
A portion of meat or chicken may be reheated on top of an urn or on top of a
hot radiator even though there is a minimal amount of liquid on them.
¾ ‫ ָד ָבר גוּשׁ‬vs. ‫ָבש‬
ֵ ‫ ָד ָבר י‬- A hot ‫ ָד ָבר גוּשׁ‬will not lose its status of ‫( ָד ָבר גוּשׁ‬and remain a ‫ְכּ ִלי‬
‫)ראשׁוֹן‬
ִ even though there is some liquid, because a ‫ ָד ָבר גוּשׁ‬does not dissipate its heat
unless it is immersed in a liquid. Nevertheless a cold cooked ‫ָבש‬
ֵ ‫ ָד ָבר י‬that also contains
liquid may not be heated because the liquid will be cooked (even if the solids won’t).
‫ידיעות כלליות‬
75
‫אַפייָה‬
ִ ‫אַחר‬
ַ ‫ – ִבּישׁוּל‬Cooking after baking - Even though one may re-cook a cooked food and
re-bake a baked food, nevertheless since cooked foods and baked foods are very different
in taste, we are ‫ ַמ ְח ִמיר‬that one should not cook a “baked” food or bake a “cooked” food.
Therefore any baked foods may not be put into a liquid that is in a ‫ ְכּ ִלי ִראשׁוֹן‬or ‫כּ ִלי ֵשׁנִ י‬.
ְ
For example:
One may not put Chalah into a pot of soup (‫)כּ ִלי ִראשׁוֹן‬,
ְ
One may not put a cookie into coffee (‫)כּ ִלי ֵשׁנִ י‬
ְ
ְ .
One may not put or roasted chicken into a pot of chicken soup (‫)כּ ִלי ִראשׁוֹן‬
Similarly cooked food may not be dry heated in a place of intense heat.
For example:
One may not put boiled chicken on the vent of a very hot oven.
¾ Note: “Baking” or “roasting” is only by means of intense heat that can change the
flavor of the food and not just dry it. Therefore one may re-heat a portion of
cooked chicken or meat by placing it on top of a hot pot or the like, since there is
no intense heat and hence no change in flavor.
i
Deep fried is considered cooked.
Therefore one may place deep-fried soup-nuts into soup even in a ‫כּ ִלי ִראשׁוֹן‬.
ְ
i
Pot roasted is considered cooked.
Therefore one may put sliced pot roast into hot Chulent.
‫אַפיָה ַע"יְ ַמ ֶצ ֶקת‬
ִ ‫אַחר‬
ַ ‫ – ִבּישׁוּל‬Even though we are ‫ ַמ ְח ִמיר‬to consider a ladle as a ‫כּ ִלי ִראשׁוֹן‬,ְ and
we are ‫ ַמ ְח ִמיר‬to forbid ‫אַפיָה‬
ִ ‫אַחר‬
ַ ‫ ִבּישׁוּל‬, nevertheless when a ladle is in conjunction with
‫אַפיָה‬
ִ ‫אַחר‬
ַ ‫ ִבּישׁוּל‬we will be lenient. Therefore it is permitted to put a baked item into a hot
liquid in a bowl that was filled by means of a ladle (because the bowl can be considered a
‫ישׁי‬
ִ ‫) ְכּ ִלי ְשׁ ִל‬.
For example:
One may put Challah into a bowl of soup filled with a ladle.
One may put baked croutons into a bowl of soup filled with a ladle.
Other
foods
8
Water,
Oil,
Spices 8
3
Into a
‫ ְכּ ִלי ֵשׁנִ י‬11
Raw
2
Into a
‫ ְכּ ִלי ֵשׁנִ י‬or
‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
3
Intense
heat 6
8
Dry heat
Into/onto a ‫ ְכּ ִלי ִראשׁוֹן‬or any
place that is not the normal
way of cooking 5
3
Still warm2 In a liquid
Solid food
Into a
‫ְכּ ִלי ִראשׁוֹן‬
or ‫ְכּ ִלי שנִ י‬
10
8
Dry heat
Onto from
a ‫ְכּ ִלי ֵשׁנִ י‬
or in a
‫ישׁי‬
ִ ‫ְכּ ִלי ְשׁ ִל‬
3
In a liquid
Already Baked3
8
A bowl filled with a ladle from a pot should be considered a ‫ ְכּ ִלי ֵשׁנִ י‬.
Some hold - only olive oil, only whole spices, only some types of spices.
9
Even if it is mostly solid, if it has significant liquid it follows the Halacha of liquid.
10
A bowl filled with a ladle may be considered a ‫ ְכּ ִלי ְשׁ ִלי ִשׁי‬in regard to a baked item.
11
A ‫ ָד ָבר גוּשׁ‬/solid food (not immersed in a liquid) remains a ‫ ְכּ ִלי ִראשׁוֹן‬even if transferred.
12
Also forbidden are sources of heat, even if they are not normal places of cooking, e.g.,
on a radiator, on top of a pot or oven vent
7
Already cooked3
Can reach ‫סוֹל ֶדת בּוֹ‬
ֶ ‫יַד‬
Liquid9
Cold
Into a ‫ְכּ ִלי ִראשׁוֹן‬
or onto from a
‫ ְכּ ִלי ִראשׁוֹן‬12 8
Cannot reach ‫סוֹל ֶדת‬
ֶ ‫ יַד‬13
What’s Cookin’
Even if left there for a long time.
i.e., it would still be drunk as a hot drink.
3
Fully cooked, i.e. it can be served to guests.
4
e.g., sardines, raw coffee, eggs and possibly tea.
5
e.g., On top of a pot, on a radiator, on an oven vent etc.
6
i.e., Heat that will change the flavor from cooked to roasted
1
Other
foods
3
Onto from a ‫ְכּ ִלי ֵשׁנִ י‬
or into a ‫ישׁי‬
ִ ‫ ְכּ ִלי ְשׁ ִל‬7
Very easily
cooked
foods 4
8
76
‫ידיעות כלליות‬
77
‫ָח ֵמש ְמ ִגילוֹת‬
‫ילת רוּת‬
ַ ‫ְמ ִג‬
It is the story of ‫ רוּת‬and how she converts to Judaism.
It is read on ‫( ָשׁבוּעוֹת‬2nd day) because,
1) ‫ רוּת‬also accepted the ‫ תּוֹ ָרה‬as ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬did on ‫ ָשׁבוּעוֹת‬.
2) ‫ רוּת‬was the great grandmother of ‫ ָדוִ ד ַה ֶמ ֶלך‬and his birthday was on ‫שבועות‬.
3) The story of ‫ רוּת‬took place harvest time (‫) ָשׁבוּעוֹת‬.
It was written by ‫ ְשׁמוּ ֵאל ַה ָנ ִביא‬during the ‫( יְ ֵמי ַהשׁוֹ ְפ ִטים‬the years that ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬were
in ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬before they had a king).
‫ילת ק ֶֹה ֶלת‬
ַ ‫ְמ ִג‬
Is about the vanity of ‫ עוֹ ָלם ַה ֶזה‬and clarifies the purpose of life.
It is read on the Shabbos of ‫ חוֹל ַהמוֹ ֵעד ֻסכּוֹת‬because ‫ ֻסכּוֹת‬also brings out how
‫ עוֹ ָלם ַה ֶזה‬is only temporary.
It was authored by ‫ ְשׁלֹ ָמה ַה ֶמ ֶלך‬and written by ‫ ִח ְז ִק ָיה‬and his ‫ ֵבּית ִדין‬.
‫ירים‬
ִ ‫ִשׁיר ַה ִשׁ‬
Is an expression of Hashem's love for ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬and ‫' ְכּ ַלל יִ ְשׂ ָר ֵאל‬s love for Hashem.
It is read on the Shabbos of ‫ חוֹל ַהמוֹ ֵעד ֶפּ ַסח‬because ‫ פסח‬is the beginning of
‫' ְכּ ַלל יִ ְשׂ ָר ֵאל‬s relationship with Hashem.
It was authored by ‫ ְשׁלֹ ָמה ַה ֶמ ֶלך‬and written by ‫ ִח ְז ִק ָיה‬and his ‫ ֵבּית ִדין‬.
‫יכה‬
ָ ‫ילת ֵא‬
ַ ‫ְמ ִג‬
Foretells the upcoming ‫ חוּ ְר ָבּן‬of the ‫ ֵבּית ַה ִמ ְק ָדשׁ‬.
It is read on ‫ ִתּ ְשׁ ָעה ְבּאָב‬because ‫ ִתּ ְשׁ ָעה ְבּאָב‬is the day that both ‫ ָבּ ֵתּי ִמ ְק ָדשׁ‬were
destroyed.
It was written by ‫ יִ ְר ִמ ָיה ַה ָנ ִביא‬just before the destruction of the 1st ‫ ֵבּית ַה ִמ ְק ָדשׁ‬.
‫ילת ֶא ְס ֶתּר‬
ַ ‫ְמ ִג‬
Is the story of ‫פּוּ ִרים‬.
It is read on ‫ פּוּ ִרים‬because it is the story of ‫פּוּ ִרים‬.
It was written by the ‫ אַנְ ֵשׁי ְכּ ֶנ ֶסת ַהגְ דוֹ ָלה‬just after the story of ‫( פּוּ ִרים‬during the ‫ָגלוּת‬
between the two ‫) ָבּ ֵתּי ִמ ְק ָדשׁ‬.
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‫ידיעות כלליות‬
78
‫ָח ֵמש ְמ ִגילוֹת‬
The five
‫מגילות‬
What is it
about?
When is it
read?
Why is it read
then?
Who wrote it and
when?
‫רוּת‬
It is the story of
‫ רוּת‬and how she
converts to
Judaism.
2nd day of
‫ָשׁבוּעוֹת‬
1) Because ‫ רוּת‬also
accepted the ‫תּוֹ ָרה‬.
2) ‫ רוּת‬was the
It was written by
great grandmother ‫ ְשׁמוּ ֵאל ַה ָנ ִביא‬during the
of ‫ ָדוִ ד ַה ֶמ ֶלך‬and his ‫( יְ ֵמי ַהשׁוֹ ְפ ִטים‬the years
that ‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬were in
birthday was on
‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬before they
‫ ָשׁבוּעוֹת‬.
had a king).
3) The story of ‫רוּת‬
took place harvest
time (‫) ָשׁבוּעוֹת‬.
‫ק ֶֹה ֶלת‬
The vanity of
‫ עוֹ ָלם ַה ֶזה‬and
clarifies the
purpose of life.
The
Shabbos of
‫חוֹל ַהמוֹ ֵעד‬
‫ֻסכּוֹת‬
Because ‫ ֻסכּוֹת‬also
brings out how
‫ עוֹ ָלם ַה ֶזה‬is only
temporary.
It was authored by
‫ ְשׁלֹ ָמה ַה ֶמ ֶלך‬and
written by ‫ ִח ְז ִק ָיה‬and
his ‫ ֵבּית ִדין‬.
‫ִשׁיר‬
‫ירים‬
ִ ‫ַה ִשׁ‬
Hashem's love for
‫ ְכּ ַלל יִ ְשׂ ָר ֵאל‬and
‫' ְכּ ַלל יִ ְשׂ ָר ֵאל‬s love
for Hashem.
The
Shabbos of
‫חוֹל ַהמוֹ ֵעד‬
‫ֶפּ ַסח‬
Because ‫ ֶפּ ַסח‬is the
beginning of
‫' ְכּ ַלל יִ ְשׂ ָר ֵאל‬s
relationship with
Hashem.
It was authored by
‫ ְשׁלֹ ָמה ַה ֶמ ֶלך‬and
written by ‫ ִח ְז ִק ָיה‬and
his ‫ ֵבּית ִדין‬.
‫יכה‬
ָ ‫ֵא‬
Foretells the
upcoming ‫ חוּ ְר ָבּן‬of
the ‫ ֵבּית ַה ִמ ְק ָדשׁ‬.
‫ִתּ ְשׁ ָעה ְבּאָב‬
Because ‫ ט' ְבּאָב‬is
the day that both
‫ ָבּ ֵתּי ִמ ְק ָדשׁ‬were
destroyed.
It was written by ‫יִ ְר ִמ ָיה‬
‫ ַה ָנ ִביא‬just before the
destruction of the
1st ‫ ֵבּית ַה ִמ ְק ָדשׁ‬.
Because it is the
story of ‫פּוּ ִרים‬.
It was written by the
‫ אַנְ ֵשׁי ְכּ ֶנ ֶסת ַהגְ דוֹ ָלה‬just
after the story of ‫פּוּ ִרים‬
(during the ‫ָגלוּת‬
between the two
‫) ָבּ ֵתּי ִמ ְק ָדשׁ‬.
‫ֶא ְס ֶתּר‬
The story of ‫פּוּ ִרים‬.
‫פּוּ ִרים‬
79
‫ידיעות כלליות‬
‫אַר ַבּע רוּחוֹת‬
ְ – The Four Directions
‫צפון‬
‫ – ִמזְ ַרח‬East
N
‫ֲרב‬
ָ ‫ – ַמע‬West
‫ – ָצפוֹן‬North
‫מזרח‬
‫מערב‬
‫ – ָדרוֹם‬South
‫דרום‬
‫ – ֵק ְד ָמה‬East/‫ – ִמ ְז ָרח‬Forwards/‫ימה‬
ָ ‫ ַק ִד‬to Yerushalaim or sunrise.1
‫ – ָפּנִ ים‬East/‫ – ִמ ְז ָרח‬Facing Yerushalaim.
‫ָמין‬
ִ ‫ – י‬South/‫ – ָדרוֹם‬Right when facing Yerushalaim (and ‫יבת חוֹף ָדרוֹם‬
ַ ‫ יְ ִשׁ‬is the right choice).
‫ נ ְֶג ָבּה‬- South/‫ – ָדרוֹם‬Towards the Negev region of ‫( ֶא ֶרץ יִ ְשׁ ָר ֵאל‬Which has a dry/‫ נָגוּב‬climate).
‫תימנה‬
‫ – ְשׂמֹאל‬North/‫ – ָצפוֹן‬Left when facing Yerushalaim.
‫ – אָחוֹר‬West/‫ֲרב‬
ָ ‫ – ַמע‬Back/‫אַחוֹריִ ם‬
ַ
when facing Yerushalaim.
‫ָמה‬
ָ ‫ – י‬West/‫ֲרב‬
ָ ‫ – ַמע‬Towards the ‫יָם‬/ocean (Mediterranean)
½ Davening is always said towards ‫מ ְז ָרח‬-East
ִ
to face Yerushalaim.
‫ ִמ ְז ָרח‬-East is also the direction of sunrise (‫ָרח‬
ַ ‫ – ז‬shine).
½ ‫ֲרב‬
ָ ‫ ַמע‬-West is the direction of sunset (the time of ‫ ֶע ֶרב‬and the time for ‫ֲריב‬
ִ ‫)מע‬.
ַ
‫נוֹרה‬
ָ ‫וּמ‬
ְ ‫פוֹן‬
‫ָמים‬
ִ ‫אוֹרך י‬
ֶ "‫ר‬
1
‫ימנֵיך ֻשׁ ְל ָחן ְבּ ָצ‬
ָ ‫ַצ ִפּין וְ ִס‬
ְ ‫ֲשׁיר י‬
ִ ‫ַד ִרים וְ ֶשׁ ַיע‬
ְ ‫ַח ִכּים י‬
ֲ ‫רוֹצה ֶשׁי‬
ֶ ‫אָמר ַר ִבּי יִ ְצ ָחק ָה‬
ַ
‫ֶא ַמ‬
ֱ ‫ֲשׁר ֶשׁנ‬
ֵ ‫ַד ִרים ֶשׁ ִמתּוֹך ֶשׁ ִמ ְת ַח ֵכּם ִמ ְתע‬
ְ ‫עוֹלם י‬
ָ ‫הוֹש ַע ֶבּן ֵלוִ י א ֶֹמר ְל‬
ֻ ְ‫ וְ ַר ִבּי י‬,‫ַבּ ָדרוֹם‬
(:‫עוֹשׁר וְ ָכבוֹד" )בבא בתרא דף כה‬
ֶ ‫ֹאלה‬
ָ ‫ִבּיְ ִמי ָנה ִבּ ְשׂמ‬
See Ramban ‫יח‬:‫שמות כו‬, Rashi there ‫יג‬, Unkalus ‫ט‬:‫ בראשית יג‬, Rashi ‫יח‬:‫ בראשית לה‬, Rashi ‫ ד"ה עולין דרך ימין‬:‫סוכה מח‬
All Rights Reserved SkillPower 21-Oct-09 4 Directions 09.doc Comments - (718) 471-0158 or Gelbfish@Juno.com
‫ידיעות כלליות‬
80
‫ילין‬
ִ ‫ֵערוּב ַתּ ְב ִשׁ‬
‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬is a ‫( ַתּ ָקנַת ַח ָכ ִמים‬consisting of foods prepared and designated on Erev Yom Tov)
to permit preparing on Yom Tov for the following day of Shabbos, i.e. If Yom Tov
is on Friday.
‫ – ִאיסוּר ַה ָכנָה‬The prohibition to prepare from one day to the next.
‫ – ִמ ַשׁ ָבּת וְ יוֹם טוֹב ְלחוֹל‬Under all circumstances it is prohibited to prepare on Shabbos or
Yom Tov for a weekday.
‫ – ִמ ַשׁ ָבּת ְליוֹם טוֹב‬It is also prohibited to prepare on Shabbos for Yom Tov.
‫ – ִמיוֹם טוֹב ְל ַשׁ ָבּת‬It is permitted to prepare on Yom Tov for use on Shabbos if an
‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬is made (and other conditions are fulfilled).
‫ – ַה ֵערוּב‬An ‫ ֵערוּב ַתּ ְב ִשׁ ִילין‬is made by setting aside prepared foods on Erev Yom Tov that are to
be eaten on Shabbos. By doing this one has shown that he has begun his Shabbos
preparations on Erev Yom Tov.
‫ילין‬
ִ ‫ – ַט ַעם ֵערוּב ַתּ ְב ִשׁ‬There are 2 reasons why ‫ חז"ל‬instituted the requirement of ‫ֵערוּב ַתּ ְב ִשׁ ִילין‬
By beginning Shabbos preparations before Yom Tov people will pay attention to
prepare properly for the Shabbos meals and not have the Shabbos meals go lost in
the Yom Tov preparations.
By having to begin Shabbos preparations before Yom Tov people will be reminded
that it is not permitted to prepare on Yom Tov for any other day.
‫ – ִמ ַמה ַה ֵערוּב‬The ‫ ֵערוּב ַתּ ְב ִשׁ ִילין‬consists of one cooked and one baked food. 1
‫ ַה ַתּ ְב ִשׁיל‬- The cooked item must be a food that is eaten with bread.
For example: meat, fish or egg.
A food that is not eaten with bread cannot be used for the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬.
For example: Kugel or oatmeal cannot be used for the ‫ילין‬
ִ ‫ערוּב ַתּ ְב ִשׁ‬.
ֵ (‫ד‬:‫)תקכז‬
‫ ִבּישׁוּלוֹ‬- The cooked item may be cooked, roasted, boiled, pickled, smoked etc.
It may even be a cooked food that was edible before it was cooked, e.g. carrots.
‫ – ִשׁיעוּר ַה ַתּ ְב ִשׁיל‬The minimum size of the cooked food is a ‫כּזַיִ ת‬-olive
ְ
size.
‫ – ִהידוּר ִמ ְצוַה‬To show respect for the Mitzvah, the cooked food should be a
presentable portion.
2
i Many have the Minhag is to use a boiled egg for the cooked food.
‫ – ְל ֵשׁם ֵערוּב‬Any food may be used even if it was not originally prepared to be used
ֵ Nevertheless it is a ‫מוּב ַחר‬
ְ ‫ ִמ ְצוָה ִמן ַה‬to use food cooked
for the ‫ערוּב‬.
intentionally for the ‫ערוּב‬.
ֵ (‫ו‬:‫)תקכז‬
‫יע ַבד‬
ָ ‫ ְבּ ִד‬, 1 cooked food is okay (but if you realized your mistake before ‫ צאת הכוכבים‬you should add a baked item without a ‫)בּ ָר ָכה‬.
ְ One
baked food is not enough even ‫יע ַבד‬
ָ ‫ ְבּ ִד‬.‫ב ומ"ב שם ס"ק ז‬:‫תקכז‬
2
.‫ נדב שי"א שטעם המנהג משום שהביצה לא יתקלקל עד השבת וע"כ י"א שכהיום שיש מקרר מצוה להדר לקחת בשר או גד חשוב‬.‫ע' הל' יום טוב לר' י‬
1
22-Oct-09 Eruv Tavshilin.doc21:40 comments Gelbfish@Hotmail.com
‫ידיעות כלליות‬
81
‫ ַפּת‬- The baked item should be bread or Matzah. 3
‫ילה – ִשׁיעוּר ַה ַפּת‬
ָ ‫ ְל ַכ ְתּ ִח‬the baked item should be a ‫יצה‬
ָ ‫כּ ֵב‬ְ egg size but ‫יע ַבד‬
ָ ‫ ְבּ ִד‬it may be
as small as a ‫כּזַיִ ת‬.
ְ (‫ג‬:‫)תקכז‬
‫ – ִהידוּר ִמ ְצוַה‬To show respect for the Mitzvah, the baked food should be a whole
bread or Matzah.
i Some have the Minhag to use the bread of the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬for ‫ ֶל ֶחם ִמ ְשׁנֶה‬and to
eat it at ‫ישׁית‬
ִ ‫עוּדה ְשׁ ִל‬
ָ ‫( ְס‬in order to do more Mitzvos with the bread. ‫יא‬:‫)מ"ב תקכז‬
‫ָתה‬
ָ ‫ֲשׂיי‬
ִ ‫ זְ ַמן ע‬- The Eruv should be made on Erev Yom Tov. If the Eruv was made earlier, one
should preferably make another Eruv on Erev Yom Tov without a ‫( ְבּ ָר ָכה‬but ‫יע ַבד‬
ָ ‫ ְבּ ִד‬he is
Yotzai with just the first Eruv).
‫ זְ ַמן ֶה ֵתּירוֹ‬- The Eruv only permits preparing on Friday (Yom Tov) for Shabbos but it does not
permit to prepare from Thursday (Yom Tov) to ‫שׁ ָבּת‬.
ַ
‫הוֹאיל‬
ִ - When preparing on Yom Tov for Shabbos, all preparations must be done early enough
on Yom Tov that they could be used on that day. 4
Therefore all foods prepared for Shabbos must be at least marginally edible on
Friday before the onset of Shabbos.
For example, Chulent must be at least 1/3 cooked before Shabbos.
i
Some say that is the reason for the Minhag to Daven early on ‫ ַשׁ ָבּת‬after Yom Tov to
make sure that all preparations are ready early.
‫ – ַעל ִמי ַה ִחיוּב‬Every adult is required to make an Eruv or have someone in the household make
it for them.
‫אַחר‬
ֵ ‫ָתה ְל‬
ָ ‫ ַע ִשׂיי‬- To make an Eruv for someone outside of ones household, that person must also
own part of the Eruv. This can be accomplished by having someone else (preferably a
non-family member) pick up the Eruv (one ‫)ט ַפח‬
ֶ and have in mind to acquire a share of
the Eruv for that other person.
‫ – ֵערוּבוֹ ֶשׁל ַה ַרב‬Traditionally, the Rabbi includes in his Eruv all those who forgot to make an
Eruv or do not know how to make one.
i
One is not Yotzai if he intentionally plans to rely on the Rabbi’s Eruv and does not
make his own.
‫ֲמיִ ם‬
ָ ‫ ַפּ ַעם וְ לֹא ַפּע‬- If someone forgot to make an Eruv, he may be Yotzai with the Rabbi’s
Eruv.
If he forgets a second time, he is considered negligent and cannot be Yotzai with
the Rabbi’s Eruv.
3
4
.‫ כהן שמביא שמערבים גם בעוגה וכדומה לצורך‬.‫ב‬.‫וע' הל' יו"ט לר' ש‬
.‫ג ובה"ל שם וע"י שמיקל לצורך אפילו אינו מוכן לפני שבת‬:‫וע' מ"ב תקכז‬
2
‫ידיעות כלליות‬
82
A Rov should be consulted concerning what to do if an Eruv was not made and one was
not Yotzai with the Rabbi’s Eruv.
‫ָתה‬
ָ ‫ – ַע ִשׂיי‬The Eruv is designated by holding the Eruv foods in the right hand and saying:
.‫וֹתיו וְ ִצוָנוּ ַעל ִמ ְצוַת ֵערוּב‬
ָ ‫עוֹלם ֲא ֶשׁר ִק ְד ָשׁנוּ ְבּ ִמ ְצ‬
ָ ‫לקינו ֶמ ֶלך ָה‬-‫אַתּה ד' א‬
ָ ‫ָבּרוּך‬
‫וּל ַת ָקנָא ְוּל ֶמ ְע ַבד ָכּל‬
ְ ‫לוּקי ְשׁ ָרגָא‬
ֵ ‫אַד‬
ְ ‫וּל‬
ְ ‫אַטמוּנֵי‬
ְ ‫וּל‬
ְ ‫שׁוּלי‬
ֵ ‫וּל ַב‬
ְ ‫רוּבא יְ ֵהא ָשׁ ֵרא ָלנָא ְלאָפוּיֵי‬
ָ ‫ַב ֲה ֶדין ֵע‬
(‫וּל ָכל יִ ְשׂ ָר ֵאל ַה ָד ִרים ָבּ ִעיר ַהזֹאת‬
ְ ‫יוֹמא ָט ָבא ְל ַשׁ ְבּ ָתא ) ָלנָא‬
ָ ‫ָצ ְר ָכּנָא ִמ‬
“With this Eruv we should be permitted to bake, cook, insulate and light candles and to do all
our needs from Yom Tov for ‫שׁ ָבּת‬,
ַ (for us and for all the Jews who live in this city)."
If the Eruv is also being made for others (and shares were acquired for them), the words in parenthesis are added.
‫ – ְבּ ָכל ָלשׁוֹן‬The Eruv designation may be said in any language as long as the person making the
Eruv understands what he is saying.
‫ֲק ֶבת‬
ֶ ‫ – ְבּ ָר ָכה ֵאינָה ְמע‬If one designated an ‫ ֵערוּב ַתּ ְב ִשׁ ִילין‬but forgot to say the ‫בּ ָר ָכה‬,ְ the Eruv is
nevertheless valid (and a ‫ ְבּ ָר ָכה‬is no longer said).
‫ֶא ַכל ֵעירוּבוֹ‬
ֶ ‫ נ‬- If the cooked food was eaten (or destroyed) the Eruv is no longer valid and
preparations for Shabbos can no longer be made on Yom Tov. (If the baked item is eaten,
it does not affect the Eruv.)
i
A Rov should be consulted concerning what to do if the Eruv is not valid and Shabbos
preparations were not yet made.
22-Oct-09 Eruv Tavshilin.doc21:40 comments Gelbfish@Hotmail.com
‫ידיעות כלליות‬
83
‫ימנֵי ַכּ ְשׁרוּת‬
ָ ‫ִס‬
‫וְחיָה‬
ַ ‫ ְבּ ֵה ָמה‬- Animals
There are two ‫ימנִ ים‬
ָ ‫( ִס‬signs) that are necessary for an animal to be recognized as Kosher.
‫ֵרה‬
ָ ‫ֲלה ג‬
ֵ ‫ – ַמע‬Ruminant – It chews its cud i.e. it regurgitates the food it has already
swallowed, chews it again and swallows it.
‫ – ַמ ְפ ֶר ֶסת ַפּ ְר ָסה‬It has split hooves.
The Torah specifies that the hooves must be "‫שׁ ַסע‬
ֶ ‫שׁוֹס ַעת‬
ַ " – "Fully split",
e.g. a cow or sheep and not a camel that has partially split hooves and not
fully split hooves.
An animal that has only one ‫ימן‬
ָ ‫ ִס‬is not kosher, e.g. a pig that has only split hooves
but does not chew its cud is not Kosher and a camel that chews its cud but
does not have truly split hooves is not Kosher.
‫ ֵע ָשׂו‬is compared to the hypocritical pig that shows its external sign of Kashrus (its
hooves) while lacking the internal sign of Kashrus (chewing its cud).
[Hence the Yiddish term for hypocrite "Chazzer Feesil" – "pig foot". Artscroll]
‫ ָד ִגים‬- Fish
There are two ‫ימנִ ים‬
ָ ‫( ִס‬signs) that are necessary for a fish to be recognized as Kosher.
‫ַפּיר‬
ִ ‫ – ְסנ‬It must have fins i.e. the small flappers on the side of the fish (just behind
its head).
‫ – ַק ְשׂ ֶק ֶשׂת‬It must have scales.
Note: "Scales" are only those that fulfill the Halachic definition of scales (and not the
scientific or dictionary definition).
For example, according to Halacha, scales are only those that are
1) visible (by the naked eye),
2) removable by hand or easily removable by knife,
3) permanent (as long as the fish is in the water).
A fish that has only one ‫ימן‬
ָ ‫ ִס‬is not kosher, e.g. catfish, eel, shark.
All fish that have scales also have fins, but not all fish that have fins have scales.
‫ – עוֹפוֹת‬Birds
All Birds are kosher if their species is not specified in the Torah.
The Torah specifies 24 species that are not Kosher (it names 20 and alludes to the
remaining 4). All other species of birds are Kosher.
Due to the limited availability of undomesticated birds throughout the
generations, the identities of many of the listed birds have become doubtful.
Therefore we only eat birds that have a clear tradition of not being of those listed in the
Torah e.g. chickens, turkeys, ducks and pigeons. There are some people that avoid
eating turkey because the tradition about turkeys is not absolutely clear.
22-Oct-09 Simanai Kashrus full.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
4
‫ידיעות כלליות‬
84
‫שׁוֹמ ִרים‬
ְ ‫אַר ַבּע‬
ְ - The Four Watchmen
There are four types of watchmen. Each of the watchmen accepts a different level of liability
corresponding to the level of benefit he receives.
The four watchmen are:
‫שׁוֹאל‬
ֵ - borrower, ‫שׂוֹכר‬
ֵ - renter, ‫ שׁוֹ ֵמר ָשׂ ָכר‬- paid watchman, ‫שׁוֹמר ִחנָם‬
ֵ - unpaid watchman.
‫שׁוֹאל‬
ֵ (borrower) who gets to use the object without payment, is liable for any type of mishap
even if it is beyond his control (‫ )אוֹנֵס‬e.g. The item struck by lightning.
‫שׂוֹכר‬
ֵ (renter) who pays to use and ‫שׁוֹמר ָשׂ ָכר‬
ֵ (paid watchman) who is paid to watch,
are liable for negligence (‫יעה‬
ָ ‫)פּ ִשׁ‬
ְ e.g. the item was left unprotected.
They are also liable for mishaps that were somewhat within their control (‫)שׁוֹגֵג‬
e.g. lost or stolen (‫אַב ָדה‬
ֵ ְ‫ֵבה ו‬
ָ ‫)גְ נ‬.
They are not liable for mishaps that are totally out of their control (‫)אוֹנֵס‬.
‫שׁוֹמר ִחנָם‬
ֵ (unpaid watchman) who works without pay, is only liable if he was negligent
(‫יעה‬
ָ ‫)פּ ִשׁ‬.
ְ He is not liable for mishaps even if they were somewhat within his control
(‫ )שׁוֹגֵג‬e.g. lost or stolen.
i The ‫שׁוֹאל‬
ֵ (borrower)and the ‫שׂוֹכר‬
ֵ (renter) are not liable if the object became damaged through
normal use [‫אכה‬
ָ ‫יתה ַמ ֲח ַמת ְמ ָל‬
ָ ‫]מ‬
ֵ because the object was given to them to use.
The ‫שׁוֹמר ָשׂ ָכר‬
ֵ (paid watchman) and the ‫שׁוֹמר ִחנָם‬
ֵ (unpaid watchman) are liable if the
object became damaged through normal use [‫אכה‬
ָ ‫יתה ַמ ֲח ַמת ְמ ָל‬
ָ ‫]מ‬
ֵ because they have no
authorization to use the object that was given to them to watch.
‫שׁוֹאל‬
ֵ
(borrower)
‫שׂוֹכר‬
ֵ
(renter)
‫שׁוֹמר ָשׂ ָכר‬
ֵ
(paid
watchman)
‫שׁוֹמר ִחנָם‬
ֵ
(unpaid
watchman)
‫יעה‬
ָ ‫ְפּ ִשׁ‬
‫שׁוֹגֵג‬
‫אוֹנֵס‬
Negligence
Lost Or Stolen
Accident
‫אכה‬
ָ ‫יתה ַמ ֲח ַמת ְמ ָל‬
ָ ‫ֵמ‬
Damaged through
use
obligated
obligated
obligated
not obligated
obligated
obligated
not obligated
not obligated
obligated
obligated
not obligated
obligated
obligated
not obligated
not obligated
obligated
22-Oct-09 4 shomrim .doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
‫ידיעות כלליות‬
85
‫ִבּ ְר ַכּת ְתּ ִפ ַלת ַה ֶד ֶרך‬
,‫יכנוּ ְל ָשׁ לוֹם‬
ֵ ‫וְת ְד ִר‬
ַ ‫ידנוּ ְל ָשׁלוֹם‬
ֵ ‫וְת ְצ ִע‬
ַ ‫יכנוּ ְל ָשׁלוֹם‬
ֵ ‫תּוֹל‬
ִ ‫ ֶשׁ‬, ‫בוֹתינוּ‬
ֵ ‫ֶיך ד ' ֱאל ֵֹקינוּ וֵאל ֵֹקי ֲא‬
ָ ‫ְי ִהי ָרצוֹן ִמ ְל ָפנ‬
ְ ‫וּל ִשׂ ְמ ָחה‬
ְ ‫יענוּ ִל ְמחוֹז ֶח ְפ ֵצנוּ ְל ַחיִּים‬
ֵ ִ‫וְתגּ‬
ַ
‫ילנוּ ִמ ַכּף‬
ֵ ‫וְת ִצּ‬
ַ (‫יתנוּ ְל ָשׁלוֹם‬
ֵ ‫ירנוּ ְל ֵב‬
ֵ ‫וְת ֲח ִז‬
ַ ‫ )אם דעתו לחזור באותו היום‬, ‫וּל ָשׁלוֹם‬
‫וְת ְשׁ ַלח ְבּ ָר ָכה‬
ִ ‫עוֹלם‬
ָ ‫ֻר ָענִיּוֹת ַה ִמּ ְת ַרגְּ שׁוֹת ָלבוֹא ָל‬
ְ ‫וּמ ָכּל ִמינֵי פ‬
ִ ‫ )ו ְִל ְס ִטים ְו ַחיוֹת ָרעוֹת ( ַבּ ֶד ֶרך‬, ‫וְאוֹרב‬
ֵ
‫ָכּל אוֹיֵב‬
‫שׁוֹמ ַע‬
ֵ ‫ ִכּי ֵאל‬, ‫וְת ְשׁ ַמע קוֹל ַתּ ֲחנוּנֵינוּ‬
ִ , ‫וּב ֵעינֵי ָכל ר ֵֹאינוּ‬
ְ ‫ֶיך‬
ָ ‫וּל ַר ֲח ִמים ְבּ ֵעינ‬
ְ ‫וּל ֶח ֶסד‬
ְ ‫ְת ְתּנֵנוּ ְל ֵחן‬
ִ ‫ָדינוּ ו‬
ֵ ‫ֲשׂה י‬
ֵ ‫ְבּ) ָכל( ַמע‬
ָ ‫רוּך‬
ְ ‫ ָבּ‬:‫אָתּה‬
ָ ‫ְת ֲחנוּן‬
ַ ‫ְתּ ִפ ָלּה ו‬
:‫שׁוֹמ ַע ְתּ ִפ ָלה‬
ֵ ,'‫אַתּה ד‬
‫ ַה ְבּ ָר ָכה‬- ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is a ‫ ְבּ ָר ָכה‬that is said when traveling. In this ‫ ְבּ ָר ָכה‬we request protection and
safety on our travels (and by the way we also ask for success).
‫ ַה ֶמ ְר ָחק‬- ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is required whenever traveling more than 1 ‫( ַפּ ְר ָסה‬approximately 3 miles)
outside the city limits.
‫ ָמ ַתי‬- ‫ילה‬
ָ ‫ ְל ַכ ְתּ ִח‬- Preferably, ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬should be said at the onset of travel, but not before
exiting the city limits (just over 70 ‫[ אַמוֹת‬140 ft.] past the last house of the city).
‫יע ַבד‬
ָ ‫ – ְבּ ִד‬If one forgot, ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬should be said as long as he has not come within
1 ‫( ַפּ ְר ָסה‬approximately 3 miles) of the city of his destination.
‫ ִעיר‬- According to Halacha, a "City" is defined by groups of houses that are within
"just over 70 ‫ "אַמוֹת‬of each other (140 ft.). Hence the edge of a "City" is the last house
before there is a space of more than "just over 70 ‫( "אַמוֹת‬140 ft.) between houses.
‫ ְבּ ֲאוִ ירוֹן‬- When traveling by airplane, many recommend saying ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬while on the runway
before the airplane lifts off (to avoid the ‫ ְשׁ ֵא ָלה‬if ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬may be said in the air).
‫ ַפּ ַעם ְבּיוֹם‬- ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is said only once a day even if many travels are planned for that day.
A 2nd ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬must be said only if one finished the planned traveling of the day
and later decided to go for another trip.
When traveling for more than one day, ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is said every morning including
the day or days traveling back home.
‫ידה‬
ָ ‫ ְבּ ַע ִמ‬- Preferably ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬should be said when stationary e.g. while waiting at a light
rather than while moving.
‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬should also be said standing, if that option is available.
‫ ְבּ ָר ָכה ַה ְסמוּ ָכה ְל ַח ֶב ְר ָתּה‬- The ‫ ְבּ ָר ָכה‬of ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is not a "complete" ‫ ְבּ ָר ָכה‬since it only ends
with '‫אַתּה ה‬
ָ ‫ ָבּרוּך‬but does not begin with '‫אַתּה ה‬
ָ ‫ ָבּרוּך‬. Therefore it is proper to say another
‫ ְבּ ָר ָכה‬just before ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬in order to have ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬also start with '‫אַתּה ה‬
ָ ‫ ָבּרוּך‬. i.e. One
should say ‫( ְתּ ִפ ַלת ַה ֶד ֶרך‬if possible) right after saying a ‫בּוֹרא נְ ָפשׁוֹת‬,
ֵ
‫על ַה ִמ ְחיָה‬,
ַ ‫ָצר‬
ַ ‫אַשׁר י‬
ֶ or
after the last Beracha of ‫בּ ְרכוֹת ַה ַשׁ ַחר‬.
ִ
‫ ְבּ ָלשׁוֹן ַר ִבּים‬- ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬is said in the plural tense, because a ‫ילה‬
ָ ‫ ְתּ ִפ‬is more readily accepted
when it is said for the ‫ ַר ִבּים‬and not just for the individual. ‫יע ַבד‬
ָ ‫ ְבּ ִד‬one is Yotzai if it was
said in the singular.
‫ ֶא ָחד מוֹ ִציא ֶא ת ָה ַר ִבּים‬- Many have the Minhag that one person says ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬aloud and the
other travelers are Yotzai by answering ‫אָמן‬.
ֵ Caution must be taken by all those that want
to be Yotzai, to listen and hear every word. Some Poskim recommend that each person
say ‫ ְתּ ִפ ַלת ַה ֶד ֶרך‬on his own.
‫ ְתּ ִפילוֹת וְ ַת ֲחנוּנִ ים‬- Some have the Minhag to say Pesukim after completing the ‫ ְבּ ָר ָכה‬of ‫תּ ִפ ַלת ַה ֶד ֶרך‬.
ְ
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‫ידיעות כלליות‬
86
‫ – ִמדוֹת‬Measurements
Linear Measurements
Translation
Amount
Related Halachos
Finger1
The width of a thumb (‫)אַגוּדל‬.
ַ
(Approximately 0.9 in.*).
The total length of ‫יצת‬
ִ ‫ ִצ‬strings
(including knots) should be 12 ‫ ֶא ְצ ָבּעוֹת‬.
Handbreadth
The height of a fist.
[the width of 4 ‫( ֶא ְצ ָבּעוֹת‬thumbs)].
(Approximately 3.5in.*).
The minimum height of a Sukkah or Eruv
must be 10 Tefachim.
Arm's length
An arm's length from the elbow to
the tip of the index finger.
[6 Tefachim/Handbreadths]
(Approximately 21.25 in.*)
The width of a Tallis Katan must be at
least 1 Amah.
‫ִמיל‬
Mil
2,000 Amah.
(Approximately 1 kilometer
or 2/3rds of a Mile*).
The distance that one may travel, on
Shabbos, outside of one's city is 1 Mil
(2,000 Amah).
‫ַפּ ְר ָסה‬
Parsah
4 Mil.
(Approximately 3 miles)
The distance that one must travel outside
city limits to be obligated in ‫ילת ַה ֶד ֶרך‬
ַ ‫ ְתּ ִפ‬.
‫ֶא ְצ ַבּע‬
‫ֶט ַפח‬
‫אַמה‬
ָ
*These approximations are according to the opinion of Rav Moshe Feinstein zt"l. Other opinions may add or
deduct about 10%.
1
"‫"א ְצ ַבּע‬
ֶ – "Finger" sometimes means the index finger and/or its width (and likewise "‫"א ְצ ָבּעוֹת‬
ֶ – "Fingers").
Solid Measurements
‫ְכּז ִַית‬
‫יצה‬
ָ ‫ְכּ ֵבּ‬
Olive size
The volume of a Biblical olive.
(Approximately 1½ fluid oz.**).
The minimum amount of solid food
needed to require a ‫אַחרוֹנָה‬
ֲ ‫בּ ָר ָכה‬.
ְ
Egg size
The volume of a Biblical egg.
[Equal to 2 K'zaisim/olives]
(Approximately 3 fluid oz.**)
The minimum amount of bread needed to
require the ‫ ְבּ ָר ָכה‬of ‫ָדיִם‬
ַ ‫ילת י‬
ַ ‫נְט‬
ִ ‫על‬.
ַ
The volume of 1½ Biblical eggs.
(Approximately 4.5 fluid oz.**)
The minimum amount of liquid that needs
to be drunk to require a ‫אַחרוֹנָה‬
ֲ ‫ ְבּ ָר ָכה‬.
The volume of liquid that can be
held in one's cheek.
(This amount will vary with the size
of the person. On average it is equal
to ‫יעית‬
ִ ‫ רֹב ְר ִב‬-Most of a Revius or
approximately 2.3 fluid oz.**)
The minimum amount that must be drunk
to be Yotzai Kiddush or Havdalah
(Eating less than a ‫יצה‬
ָ ‫ ְכּ ֵבּ‬requires washing
without saying a ‫ ְבּ ָר ָכה‬of ‫ָדיִ ם‬
ַ ‫ילת י‬
ַ ‫ ַעל נְ ִט‬.)
Liquid Measurements
‫יעית‬
ִ ‫ְר ִב‬
‫ְכּ ָמ ֵלא‬
‫לוֹג ָמיו‬
ְ
One fourth
(of a Lug)
A cheek full
**These approximations are according to the opinion of Rav Moshe Feinstein zt"l. Other opinions may add
about 15% or deduct about 30%.
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7
‫ידיעות כלליות‬
87
‫ – ְשׁ ִהייָה‬Retaining – Part I
‫ – ְשׁ ִהייָה‬Retaining - The prohibition to maintain a food that requires cooking, from before
Shabbos on an open flame.
For example:
On Erev Shabbos, one may not leave uncooked soup on an open fire.
This prohibition of ‫ ְשׁ ִהייָה‬was instituted by ‫ חז"ל‬in order to avoid the possibility of someone
unintentionally stirring or adjusting the fire in his haste to make sure the food is ready for
the Shabbos meal.
The prohibition of ‫ ְשׁ ִהייָה‬applies even if no action is done on Shabbos, i.e. even if the food is
put on the fire before Shabbos and is not touched on Shabbos.
Part II - ‫ – ִתּיקוּ ֵני ְשׁ ִהייָה‬Permitted Ways to Retain
There are 2 options that ‫ חז"ל‬incorporated in the original decree to permit ‫שׁ ִהייָה‬.
ְ
‫ ְגרוּ ָפה‬- Removing the coals - i.e. Turning off the fire, even if the food will still cook
from the remaining heat.
For example:
One may leave an uncooked Chulent in a hot oven that has been turned off,
even though the remaining heat of the oven will continue to cook the Chulent.
‫ – ְקטוּ ָמה‬To cover the coals with ashes – i.e. To cover the flame in a way that will reduce
the quality of heat.
For example:
One may leave an uncooked soup on a fire covered with a Blech (sheet of
metal).
The reason ‫ חז"ל‬permitted ‫ ְשׁ ִהייָה‬with ‫ גְ רוּ ָפה‬or ‫ ְקטוּ ָמה‬is because each of these lowers the
heat, which is a strong reminder not to raise the fire.
i New types of reminders do not permit ‫שׁ ִהייָה‬.
ְ
For example:
A note, having someone to remind, a flashing light etc. do not permit ‫שׁ ִהייָה‬.
ְ
i New applications of ‫ גְ רוּ ָפה וּ ְקטוּ ָמה‬are acceptable.
For example:
Covering the flame with a Blech or aluminum foil (that can withstand the
heat) are acceptable forms of ‫ ְקטוּ ָמה‬.
‫ידיעות כלליות‬
88
i ‫ זצ"ל‬,‫ ר' מֹ ֶשׁה‬suggests that the Blech should also cover the controls (to be a reminder
where the adjustments might take place.
Most hold that just covering the controls without a covering that lowers
the heat, is not enough to permit ‫שׁ ִהייָה‬.
ְ
i It is technically permitted to put a Blech on a fire on Shabbos as long as it doesn’t cause
the metal to glow. This would not help for ‫ ְשׁ ִהייָה‬purposes, because whenever a Blech is
necessary, i.e. the food is not fully cooked, it would be forbidden to move the food back
on the Blech because of the prohibition of ‫בּישׁוּל‬.
ִ
i Even though the coils of an electric range are covered, they are not to be considered
‫ ְקטוּ ָמה‬/covered.
Part III – Exceptions to ‫ְשׁ ִהייָה‬
‫ – טוּ ַח ְבּ ִטיט‬Smeared with tar - If the controls are sealed (not just covered) there is no
prohibition of ‫( ְשׁ ִהייָה‬because it cannot be adjusted unintentionally).
For example:
One may leave uncooked soup on an open fire if the controls (knobs) are
taped in a way that the tape must be ripped in order to adjust the flame.
One may leave an uncooked Chulent on an open flame if the knobs are
removed and the flame cannot be adjusted without replacing the knobs.
i If the urn or hot plate is not adjustable there is no prohibition of ‫שׁ ִהייָה‬.
ְ
Part IV – Foods to Which the Prohibition of ‫ ְשׁ ִהייָה‬Applies
Whether the ‫ ִאיסוּר‬of ‫ ְשׁ ִהייָה‬applies to a food or not depends on the extent of its edibility.
‫ ְמבוּ ַשׁל ָכּל ָצ ְרכּוֹ‬- The Minhag is to be lenient that the prohibition of ‫ ְשׁ ִהייָה‬does not apply
to any food that is fully cooked (even if it will be enhanced by further cooking).
For example:
A fully cooked soup or Chulent may be left on an open flame
(i.e. without a Blech) even if it will be enhanced by further cooking.
‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬- "Like the food of ‫ " ֶבּן ְדרוּ ָס ִאי‬a thief who would cook his food only
until it was barely edible, i.e. ⅓ - ½ cooked.
If the food is cooked ‫רוּס ִאי‬
ָ ‫( ְכּ ַמ ֲא ַכל ֶבּן ְד‬but not fully cooked) it is preferable to use a
Blech, but one may be lenient if a Blech is not available or ‫ – ְבּ ַשׁ ֲעת ָה ְד ָחק‬in case of
need.
For example:
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‫ידיעות כלליות‬
89
Chicken that is already ½ cooked should only be left on a fire that has a
Blech, if a Blech is available. If a Blech is not available, one may be lenient
to leave it on an open flame.
‫רוּס ִאי‬
ָ ‫ – ִשׁיעוּר ְכּ ַמ ֲא ַכל ֶבּן ְד‬Preferably, ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬is ½ cooked but ‫יע ַבד‬
ָ ‫ ְבּ ִד‬or in
case of need, a food may be considered ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬after being ⅓ cooked.
Cooked ½ and ⅓ are qualitative (all is partially cooked) and not
quantitative (half is cooked and half is not).
‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬is measured by taking the total cooking time (from when
the food gets hot until it is fully cooked) and dividing it in half or thirds.
If the food is edible ‫( ַעל יְ ֵדי ַה ְד ַחק‬under duress), it is definitely ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬.
For example:
If the food is cooked enough that you would eat it when you are
hungry it is surly cooked ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬.
‫רוּס ִאי‬
ָ ‫ ָפּחוֹת ִמ ְכּ ַמ ֲא ַכל ֶבּן ְד‬- If the food is cooked less than ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬, the prohibition
of ‫ ְשׁ ִהייָה‬applies and a Blech is required.
For example:
Soup that was put up to cook shortly before Shabbos and is cooked less
than ⅓ must have a Blech.
i If a food that was cooked less than ‫רוּס ִאי‬
ָ ‫ )⅓( ְכּ ַמ ֲא ַכל ֶבּן ְד‬was left on an open fire, it
must be removed.
‫ירה ַחייְ ָתא‬
ָ ‫ – ְק ֵד‬A raw pot – If the food is completely raw just before Shabbos and the
food is the type that needs extensive cooking (cannot be ready for the Shabbos
evening meal), there is no prohibition of ‫שׁ ִהייָה‬.
ְ
For example:
Raw meat may be put on an open flame just before Shabbos since it
cannot be ready for the evening Shabbos meal anyway, it does not provoke
the suspicion that one may raise the flame to have it ready on time.
If it could be eaten for the evening meal, the prohibition of ‫ ְשׁ ִהייָה‬applies even if
one’s intention is not to eat it until morning.
‫ ֶנ ֱא ַכל ַחי‬- The prohibition of ‫ ְשׁ ִהייָה‬does not apply to foods that are edible raw (with the
exception of water).
For example:
Raw carrots may be kept on an open flame since they can be eaten raw.
‫ידיעות כלליות‬
90
The prohibition of ‫ ְשׁ ִהייָה‬does apply to water even though it is edible raw.
(Water is not considered edible raw because when a hot drink is wanted, raw
water won’t do).
For example:
One may not leave raw water on an open flame just before Shabbos.
If the water is already cooked ‫רוּס ִאי‬
ָ ‫ ְכּ ַמ ֲא ַכל ֶבּן ְד‬, (i.e. it is above ‫סוֹל ֶדת בּו‬
ֶ ‫) יַד‬, as with
other foods, it is preferable to have a Blech but in case of need one may be
lenient.
For example:
If one forgot to put up water and a Blech is not available, one may leave
water that is ‫סוֹל ֶדת בּו‬
ֶ ‫ יַד‬on an open fire.
Water that one cannot hold a finger in at all is definitely over ‫סוֹל ֶדת בּו‬
ֶ ‫ יַד‬.
It is highly recommended that all foods be fully cooked before Shabbos to avoid the prohibition
of ‫ ְשׁ ִהייָה‬and the Torah prohibition of ‫( ִבּישׁוּל‬by quickening or aiding the cooking process).
‫ְגרוּ ָפה וּ ְקטוּ ָמה‬
Blech
‫טוֹ ַח ַבּ ִטיט‬
sealed
Non adjustable
3‫מותר‬
8‫ילה אָסוּר‬
ָ ‫ְל ַכ ְתּ ִח‬
3In need ‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
8‫אָסוּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
3‫מוּ ָתּר‬
Open flame
Fully cooked
More than ‫רוּס ִאי‬
ָ ‫ְכּ ַמ ֲא ַכל ֶבּן ְד‬
but not fully cooked
Raw to ‫רוּס ִאי‬
ָ ‫ְכּ ַמ ֲא ַכל ֶבּן ְד‬
Raw and needs
extensive cooking
Edible raw
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‫ידיעות כלליות‬
91
‫ָרה‬
ָ ‫ – ַחז‬Returning
‫ָרה‬
ָ ‫ – ִאיסוּר ַחז‬Chazal forbade the placing of a food on a fire on Shabbos even if the food was
already fully cooked.
The reason for this prohibition is that putting food on a fire is “‫”מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬
ֶ gives the
impression that cooking is being done. In addition there is concern of “‫ ” ֶשׁ ָמא יְ ַח ֶתּה‬one may
inadvertently adjust the flame.
Nevertheless Chazal permitted putting food on a fire if the fire is covered and the food had
already been on a fire and was only temporarily removed, (i.e., he had intention to return it
and it was not put down).
‫ָרה‬
ָ ‫ח' ֶח ְל ֵקי ַחז‬
The Halachos of ‫ָרה‬
ָ ‫חז‬/returning
ַ
a food, can be summed up in the following eight rules.
‫יחד גם יחד‬
‫ – ַיד סוֹ ֶל ֶדת‬The prohibition applies only if the food will reach the temperature of ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ַיד‬
‫ָרה‬
ָ ‫חז‬
ַ – The food is being returned to a fire, not the initial placement.
‫ – ֶד ֶרך ִבּישׁוּל‬The prohibition applies only in areas around the fire that cooking is normally done.
‫טוּמה‬
ָ ‫וּק‬
ְ ‫רוּפה‬
ָ ‫ – ְג‬The fire that the food is being returned to must be covered (e.g., with a Blech).
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ – ְמ‬Returning is permitted only if the food is already fully cooked
‫ – )עוֹדוֹ( ְבּ ָידוֹ‬The food being returned must still be in one’s hand (and has not been put down).
‫חם‬
ַ – The food being returned must still be warm.
‫ – ַדעֲתּוֹ ְל ַה ֲח ִזיר‬The food being returned to the fire must have originally been removed with
intention to return it.
‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ – ְמ‬The food that one desires to return to a source of heat must be fully cooked and
ִ
therefore not involve any issue of ‫בּישׁוּל‬.
If the food is not fully cooked (or it is a cooked liquid but is cold,) it is a Torah prohibition of
‫ ִבּישׁוּל‬to return it to a fire or do anything that will further its cooking or make it cook faster.
i If a food is not fully cooked, there is no permissible way to place it on a source of heat
even if all the ‫ָרה‬
ָ ‫ ְתּ ָנ ֵאי ַחז‬have been fulfilled.
A food is considered “fully cooked” if it is cooked enough that most people would eat it
(even though it may taste even better after further cooking).
For example:
A piece of meat cooked rare or Chulent that can be served as is (even if it is
not brown), is considered ‫בוּשׁל ָכּל ָצ ְרכּוֹ‬
ַ ‫ ְמ‬and may be returned to a source
of heat if all the ‫ָרה‬
ָ ‫ ְתּ ָנ ֵאי ַחז‬have been fulfilled.
12
‫ידיעות כלליות‬
92
‫ – ַיד סוֹ ֶל ֶדת‬The prohibition of ‫ָרה‬
ָ ‫ ַחז‬applies only if at least part of the food will reach the temperature
of ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬.
i If ‫סוֹל ֶדת בּו‬
ֶ ‫ יַד‬cannot be reached, it is permitted to put any food there (even raw food).
For example:
One may put any food into an oven that is only warm from the pilot.
i The temperature of ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬is about 110° F (‫חוּמ ָרה‬
ְ ‫)ל‬.
ְ (According to ‫ר' משה היינאמאן‬
‫שליט"א‬, if one can comfortably hold a finger in for 15 seconds it is surely not ‫סוֹל ֶדת‬
ֶ ‫ יַד‬.)
i If the food can reach ‫סוֹל ֶדת בּו‬
ֶ ‫ יַד‬, the prohibition of ‫ָרה‬
ָ ‫ ַחז‬applies even if one plans to
remove the food before it reaches ‫סוֹל ֶדת בּו‬
ֶ ‫ יַד‬.
For example:
One may not warm cold chicken by putting it on the Blech even if his
intention is to remove it before it becomes ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬.
i It is recommended that food should not be placed on parts of a Blech that don’t reach ‫יַד‬
‫סוֹל ֶדת בּוֹ‬,
ֶ
because they can easily be confused with parts that do reach ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ יַד‬.
‫ ֶד ֶרך ִבּישׁוּל‬- The prohibition only applies to heating a food in a place where cooking is normally
done. Therefore, if the food is already fully cooked and there is no issue of ‫בּישׁוּל‬,
ִ one may
reheat the food in a place that cooking is not normally done even without fulfilling the
conditions of ‫ָרה‬
ָ ‫חז‬.
ַ
For example:
One may take a solid food that is fully cooked or a cooked liquid that is still
warm, and place it on top of a pot that is on the fire, since it is not usual
to cook on top of a pot. This applies even if there is no Blech under the
bottom pot.
One may put cold cooked Kugel or chicken on top of a crock pot.
One may put a Knish on a hot radiator or hot oven vent.
One may put cooked Kishkeh on a hot plate that is not adjustable and does
not get hot enough to cook.
Note: One may not reheat a cooked liquid that has cooled or a “not fully cooked” solid food,
even if it is done ‫ ֶשׁלֹא ְכ ֶד ֶרך ִבּישׁוּל‬because of the ‫ ִאיסוּר ִבּישׁוּל‬that it involves.
For example:
One may not put a cold coffee on top of an urn.
One may not put a partially cooked sandwich on top of a hot radiator.
‫ירה ְבּ ַשׁ ָבּת‬
ָ ‫ ַע ִשׂ ַית ַע" ַג ְק ֵד‬- In case of need one may place an empty pot on top of a Blech to permit
placing food on top of the pot.
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‫ידיעות כלליות‬
‫טוּמה‬
ָ ‫וּק‬
ְ ‫רוּפה‬
ָ ‫ ְג‬- The fire that the food is being returned to must be covered e.g. with a Blech.
93
For example:
One may return a pot of soup to a fire covered with a Blech but one may not
return the soup to a fire that is not covered.
‫ טוּ ַח ְבּ ִטיט‬- Sealed or non adjustable controls, do not permit ‫ָרה‬
ָ ‫ ַחז‬unless the fire is also covered.
For example:
An electric urn is not considered “covered”, and water taken out may not be
returned.
Similarly, water may not be added to the urn even if the water is taken from a
kettle that was on the fire.
Note: Some hold that a non-adjustable hot plate does not have to be covered because it
cannot be used for normal cooking [and is not ‫]מ ְחזֵי ְכּ ְמ ַב ֵשׁל‬.
ֶ Nevertheless all other
conditions for ‫ָרה‬
ָ ‫ ַחז‬must be fulfilled.
An adjustable hot plate must be covered.
‫ ַע ִשׁ ַית " ְבּ ֶלעך" ְבּ ַשׁ ָבּת‬- One may cover the fire with a Blech on Shabbos as long as the fire is
not large enough to heat the Blech until it glows.
‫ָרה‬
ָ ‫ – ַחז‬In order for one to be permitted to return a food to a source of heat, the food must originate
from a source of heat, i.e. only returning to a source of heat is permitted, not the initial
placement on a source of heat.
For example:
One may take a pot of Chulent from on a Blech and then return it to a Blech,
but one may not take Chulent from the fridge and put it on a Blech.
‫אַחר‬
ֵ ‫ – ְל ֵאשׁ‬Returning does not have to be to the same flame. If the flame that the food is
being returned to is covered, it is permitted (even if it is a higher flame).
For example:
One may take a pot from a hot plate, or oven and place it on a Blech.
One may take Chulent off an open flame and return it to a neighbor’s stove
that has a Blech.
Similarly, one may add hot water to Chulent if:
a) The water is fully cooked and is presently on the fire (even without a Blech),
and
b) The fire that the Chulent is on (or will be placed on) has a Blech.
i The water should be added directly to the Chulent (or with a ladle) but not
with a cup.
14
‫ידיעות כלליות‬
94
i To avoid having the water stir the Chulent while on the fire, one should
move the Chulent to a place on the Blech that is not at all directly over the
fire and then add the water. Alternatively, the water should be poured gently.
‫ – ַחם‬The food being returned must still be warm.
For example:
If one removed a pot of soup from the fire and held it until it was no longer
warm, he may not return it to the fire (even covered).
‫ – )עוֹדוֹ( ְבּ ָידוֹ‬The food being returned must still be in one’s hand from the time it was removed
from the fire until it is returned, i.e. The food taken from the fire may not put down on a
table, counter, chair, etc. unless he keeps his hand on the handle of the pot.
For example:
One may not remove the Chulent from the fire, put it on a counter and then
return it to the covered fire.
One may remove the Chulent from the fire, put it on a counter while
continuously holing the handle and then return it to the covered fire.
Even though continuously holding the handle is considered as “still in one’s hand” nevertheless,
many hold that just holding the handle does not help if the pot is put down in a place that is
obvious that there is no intention to return the pot to the fire.
For example:
A pot that one intends to return to the fire may not be put down on the floor,
in the refrigerator or in the Sukkah, even if he will continuously hold
the handle.
Holding the pot in a way that without his support the pot will fall is considered “still in
one’s hand” even if it is put in a place where it is not usual to return to the fire from
that place.
For example:
It is okay to rest the pot on the floor, refrigerator, or Sukkah if it is done in
a way that without his support the pot will fall.
‫ – ַדעֲתּוֹ ְל ַה ֲח ִזיר‬The food being returned must be removed from the fire with the continuous
intention to return it to the fire before the it cools.
For example:
One may remove and return a pot of soup to the fire if he had intention when
he removed it to return it to the fire (if he holds it in his hand and the
fire is covered).
‫ נִ ְכ ַבּה ָה ֵאשׁ‬- If the flame under the food was unintentionally extinguished on Shabbos, the
food may be placed on another flame (covered) if the food is still warm.
Preferably the food should be put on top of another pot.
22-Oct-09 Chazarah.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
‫ידיעות כלליות‬
95
i On the contrary, if a flame was intentionally turned off before Shabbos, it is
forbidden to place the food on another flame on Shabbos (even if the fire is covered).
‫ – ְבּ ַשׁ ַעת צוֹ ֶרך‬In case of need one may be lenient even if the requirement of either ‫ )עוֹדוֹ( ְבּ ָידוֹ‬or
the requirement of ‫ ַדעֲתּוֹ ְל ַה ֲח ִזיר‬has not been fulfilled.
For example:
If one had removed the food from the fire with intention to return it but had
mistakenly placed it down on the counter (without holding the handle),
and the food is needed for the Shabbos day meal one may be lenient to
return it (to a covered flame, if it is fully cooked and still warm).
Similarly, if he is still holding the pot but did not originally intend to return it,
and the food is needed for the Shabbos day meal, one may be lenient to
return it (to a covered flame, if it is fully cooked and still warm).
If the food was put on the floor (even with the intention to return it) or if both
conditions were not fulfilled (i.e. the food was put down on counter and
without intention to return it), the food should not be return it to the fire
unless it is ‫ ַשׁ ַעת ַה ְד ַחק ָגדוֹל‬/a great need e.g. there isn’t any hot food available
for the Shabbos meal. Preferably other means of heating the food should be
found e.g. it should be put on top of another pot, it should be put on an
overturned plate on top of the Blech or a ‫ גוי‬should be asked to return the pot.
16
917.306.0320
Onto a covered flame
Normal place of cooking
Fully cooked and
still warm
Gelbfish@hotmail.com
Still in his hand3
Not still in his hands
Removed with intention to
return
Cold or not fully
cooked 8
Liquid
Will reach ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ַיד‬
Not fully cooked 8
Still in his hand
Not still in his hands8
Removed without
intention to return
Onto an uncovered flame8
Not normal place of cooking3
Fully cooked
Solid food
Will not reach ‫סוֹל ֶדת בּוֹ‬
ֶ ‫ ַיד‬3
What’s Returning
96
‫ידיעות כלליות‬
97
‫ִה ְלכוֹת ֵפּרוֹת ֶא ֶרץ ִי ְשׂ ָר ֵאל‬
Part I - ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ְתּרוּמוֹת‬
(‫דוֹלה‬
ָ ‫רוּמה ) ְג‬
ָ ‫ ְתּ‬is the first to be separated from the produce and is given to the ‫כּ ֵֹהן‬.
‫יתא‬
ָ ‫אוֹר‬
ַ ‫ ִמ ְד‬any amount may be separated. ‫ ִמ ְד ַר ָבּנָן‬1/40th to 1/60th must be separated.
(‫דוֹלה‬
ָ ְ‫רוּמה )ג‬
ָ ‫ ְתּ‬applies in all years excluding ‫יטה‬
ָ ‫שׁ ִמ‬.
ְ
‫רוּמה‬
ָ ‫ ְתּ‬may only be eaten when it is ‫ ָטהוֹר‬and only by a ‫ כּ ֵֹהן‬or family that are ‫טהוֹר‬.
ָ
Today a minimal amount is separated (because it will be destroyed anyway).
Today the ‫רוּמה‬
ָ ‫ ְתּ‬separated is destroyed (even when is separated because of a doubt i.e.
‫ד ַמאי‬,
ְ as is generally the case today), because ‫רוּמה‬
ָ ‫ ְתּ‬is forbidden to all (including
‫ )כּ ַֹהנִ ים‬when the ‫רוּמה‬
ָ ‫ ְתּ‬or the ‫ כּ ֵֹהן‬are ‫ט ֵמא‬.
ָ
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬is 1/10th of the produce that is separated by the owner and given to a ‫לוִ י‬.
ֵ
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬applies in all years excluding ‫יטה‬
ָ ‫שׁ ִמ‬.
ְ
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬may be eaten by anyone but only after ‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬has been separated from it.
When the obligation is in doubt (i.e. ‫ד ַמאי‬,
ְ as is generally the case today),
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬must be separated and ‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬must be separated from the ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫מע‬.
ַ
After this is done the remaining ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬may be eaten by anyone and
the ‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬must be destroyed (same as ‫רוּמה‬
ָ ‫)תּ‬.
ְ
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬that was separated in doubt may be kept and eaten by the owner and does not
have to be given to the ‫ ֵלוִ י‬because of the rule of "‫מוֹציא ֵמ ַח ֵברוֹ ָע ָליו ָה ְראָיָה‬
ִ ‫"ה‬.
ַ
th
‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ֲשׂר( ְתּ‬
ֵ ‫ֲשׂר ִמן ַה ַמע‬
ֵ ‫ ) ַמע‬is 1/10 of the ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬which is separated and given to the ‫כּ ֵֹהן‬.
(1/10th of the 1/10th that was given to the ‫ = ֵלוִ י‬1/100th of the original total.)
‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬applies in all years excluding ‫יטה‬
ָ ‫שׁ ִמ‬.
ְ
‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬can only be eaten when it is ‫ ָטהוֹר‬and only by a ‫ כּ ֵֹהן‬or family that are ‫טהוֹר‬.
ָ
Today it is separated and destroyed. (same as ‫רוּמה‬
ָ ‫)תּ‬.
ְ
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ ַמע‬is 1/10th of the produce that is left (after ‫רוּמה‬
ָ ‫ ְתּ‬and ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬have been taken = 9/100th of total).
It is separated by the owner and must be brought to ‫רוּשׁ ַליִ ם‬
ָ ְ‫ י‬to be eaten there
(by anyone) or it may be redeemed onto money to be used to buy food in ‫רוּשׁ ַליִ ם‬
ָ ְ‫י‬.
st
nd th
th
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ ַמע‬in the 3rd and 6th
ֵ ‫ ַמע‬applies in the 1 , 2 ,4 , and 5 years. It is replaced by ‫ֲשׂר ָענִ י‬
years.
Today ‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ ַמע‬is separated and redeemed onto a coin (which is subsequently destroyed).
‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬is 1/10th of the produce that is left (after ‫רוּמה‬
ָ ‫ ְתּ‬and ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬have been taken = 9/100th of total).
‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬is separated by the owner and given to an ‫ענִ י‬-a
ָ poor person.
rd
th
‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬applies in the 3 , and 6 years (the years that there is no ‫ֲשׂר ֵשׁנִ י‬
ֵ ‫)מע‬.
ַ
‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬may be eaten by anyone.
When the obligation is in doubt (i.e. ‫ד ַמאי‬,
ְ as is generally today), ‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬must be
separated and may then be eaten by anyone.
‫ֲשׂר ָענִ י‬
ֵ ‫ ַמע‬that was separated in doubt may be kept by the owner and does not have to be
given to an ‫ ָענִ י‬because of the rule of "‫מוֹציא ֵמ ַח ֵברוֹ ָע ָליו ָה ְראָיָה‬
ִ ‫" ַה‬.
22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
98
‫ידיעות כלליות‬
Part II General Halachos of ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ְתּרוּמוֹת‬
The obligation of ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬applies to all fruit, vegetables or grains grown in ‫א ֶרץ יִ ְשׂ ָר ֵאל‬.
ֶ
Even when produce is exported from ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬it remain obligated in ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫תּרוּמוֹת‬.
ְ
‫ – ֶט ֶבל‬Once produce becomes obligated in ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬it is called ‫ ֶט ֶבל‬and may not be eaten
by anyone (including ‫ )כּ ַֹהנִ ים‬until all ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬have been separated.
‫ – ֻח ִלין‬After ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬have been separated, the remaining produce is called "‫"ח ִלין‬.
ֻ
‫ – ְד ַמאי‬A term for produce whose obligation of ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬is in doubt.
e.g., Produce that may have already had ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬separated from it.
Even when the obligation is in doubt, ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬must be separated.
‫ – ַה ִשׁיעוּר‬One is not permitted to eat any amount of ‫ ֶט ֶבל‬produce until all the ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬are
separated. e.g., One may not eat cake with out separating ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬even if just
small amounts of flavorings are ‫ט ֶבל‬.
ֶ
‫ – ַעל ִמי ַה ִחיוּב‬The obligation of ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬is the responsibility of the owner and/or any
person that wants to eat the produce.
‫ – ְבּ ָר ָכה‬The ‫ ְבּ ָר ָכה‬of "‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫וֹתיו וְ ִצוָּנוּ ְל ַה ְפ ִרישׁ ְתּרוּמוֹת‬
ָ ‫ " ֲא ֶשׁר ִק ְדּ ָשׁנוּ ְבּ ִמ ְצ‬is said whenever
separating ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬on definitely obligated produce.
A ‫ ְבּ ָר ָכה‬is not said when separating ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬on ‫ ְד ַמאי‬- whenever the obligation is in
doubt.
ֹ‫שׁ ֵאינוֹ ִמינו‬
ֶ ‫ – ִמ ִמין ַעל ִמינוֹ וְ לֹא ִמ ִמין ַעל‬Only the same type of produce may be used
as ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫תּרוּמוֹת‬.
ְ e.g., One may not separate apples as ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬on oranges.
‫ – ֵח ֶלק ְפּ ִרי‬Partial or cut fruit may be used as ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫תּרוּמוֹת‬.
ְ e.g., A piece of tomato may be
used for ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬to permit the tomatoes in a falafel.
‫ – ִמן ַה ִחיוּב ַעל ַה ִחיוּב וְ לֹא ִמן ַה ְפּטוּר ַעל ַה ִחיוּב‬The ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬that are separated must be as
equally obligated as the produce they are permitting.
Therefore one may not use produce that is ‫( ֻח ִלין‬previously tithed) or not obligated produce
(that grew outside ‫)א ֶרץ יִ ְשׂ ָר ֵאל‬
ֶ as the ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬for ‫( ֶט ֶבל‬un-tithed produce).
‫ ִמ ָשׁנָה ַעל ַח ֶב ְר ָתּה‬- Similarly one may not use produce of one year as ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬to permit
produce grown in a different year.
‫אוֹכל ִמ ַצד זֶה‬
ֵ ְ‫נוֹתן ֵעינָיו ְבּ ַצד זֶה ו‬
ֵ – One may separate ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬by identifying the produce
being declared as ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬without actually physically separating them.
e.g., One may declare the 15 oranges on the west side of these fruit as ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬without
actually moving the oranges.
‫ – ַשׁ ָבּת וְ יוֹם טוֹב‬It is not permitted to separate ‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬on ‫ ַשׁ ָבּת‬and Yom Tov.
‫אוֹמד‬
ֶ ‫יתּן ַעל ִפּי‬
ַ ִ‫ – נ‬The amount of (‫דוֹלה‬
ָ ‫רוּמה ) ְג‬
ָ ‫ ְתּ‬that needs to be separates may be estimated.
‫מוּקף‬
ָ ‫ – ִמן ַה‬While produce is being proclaimed as (‫דוֹלה‬
ָ ‫רוּמה ) ְג‬
ָ ‫ ְתּ‬it must be in close
proximity to the produce that it is permitting.
22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
99
‫ידיעות כלליות‬
‫רוּמה‬
ָ ‫ְתּ‬
‫גדולה‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫רוּמת‬
ַ ‫ְתּ‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר‬
ֵ ‫ַמע‬
‫ִראשׁוֹן‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
or
‫ֲשׂר ָענִ י‬
ֵ ‫ַמע‬
Part III Other Halachos that apply to fruit of ‫ֶא ֶרץ יִ ְשׂ ָר ֵאל‬
‫ – ָע ְר ָלה‬The prohibition that forbids all fruit of a tree in its first 3 years of growth.
All fruit of ‫ ָע ְר ָלה‬must be left to rot or destroyed.
Today, the prohibition of ‫ ָע ְר ָלה‬is an issue by only a few fruit (e.g. grapes, peaches, pears,
kiwi, Esrog), since most trees do not give marketable fruit during its first 3 years of
growth.
Fruit of ‫ ֶא ֶרץ יִ ְשׂ ָר ֵאל‬require a Hechsher if there is a possibility that it may be ‫ע ְר ָלה‬.
ָ
‫ – ְר ָבעי‬All the fruit of a tree in its 4th year of growth must be brought to ‫רוּשׁ ַליִ ם‬
ָ ְ‫ י‬to be eaten there
(by anyone) or redeemed onto money to be used to buy food in ‫רוּשׁ ַליִ ם‬
ָ ְ‫י‬.
‫ ְר ָבעי‬applies in all years excluding ‫יטה‬
ָ ‫שׁ ִמ‬.
ְ
Today, ‫ ְר ָבעי‬is redeemed onto a coin, which is subsequently destroyed.
‫יטה‬
ָ ‫ ְשׁ ִמ‬or ‫יעית‬
ִ ‫ – ְשׁ ִב‬The 7th year, in which all fields and orchards must be left idle.
All produce that grew (e.g. by themselves) in the ‫יטה‬
ָ ‫ ְשׁ ִמ‬year must be left free, for all
to take.
‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬and ‫ ְר ָבעי‬are not required on produce of the ‫יטה‬
ָ ‫ ְשׁ ִמ‬year.
Produce of ‫יטה‬
ָ ‫ ְשׁ ִמ‬may not be sold.
22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
100
‫ידיעות כלליות‬
‫ִה ְלכוֹת ֵפּרוֹת ֶא ֶרץ יִ ְשׂ ָר ֵאל‬
‫רוּמה‬
ָ ‫ְתּ‬
(‫דוֹלה‬
ָ ‫) ְג‬
Given To
How much
Which
years
Halachos
Kohen
‫אוֹריי ָתא‬
ַ ‫ ִמ ְד‬any amount
‫ ִמ ְד ַר ָבּנָן‬1/40th – 1/60th
Today any amount
All,
excluding
‫יטה‬
ָ ‫ְשׁ ִמ‬
May be eaten only when it is ‫ ָטהוֹר‬,
by a ‫ כּ ֵֹהן‬or family that are ‫טהוֹר‬.
ָ
Today a minimal amount is
separated and destroyed.
May be eaten by anyone but only
after ‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬has been
separated.
When the obligation is in doubt,
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬must be separated (and
‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ ְתּ‬removed) and then the
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬may be eaten by anyone
(as is generally done today).
‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ַמע‬
Levi
1/10
All,
excluding
‫יטה‬
ָ ‫ְשׁ ִמ‬
‫ֲשׂר‬
ֵ ‫רוּמת ַמע‬
ַ ‫ְתּ‬
The Levi
gives to
Kohen
1/10th of the ‫ֲשׂר‬
ֵ ‫ַמע‬
‫ ִראשׁוֹן‬that he receives
from the owner.
(1/100th of the total)
All,
excluding
‫יטה‬
ָ ‫ְשׁ ִמ‬
May be eaten only when it is ‫טהוֹר‬,
ָ
by a ‫ כּ ֵֹהן‬or family that are ‫טהוֹר‬.
ָ
Today it is separated and destroyed.
(same as ‫רוּמה‬
ָ ‫)תּ‬.
ְ
1,2,- 4,5 --
Must be brought to Yerushalaim
and eaten there (by anyone) or must
be redeemed onto money and used
to buy food in Yerushalaim.
Today it is redeemed onto a coin
that is subsequently destroyed.
May be eaten by anyone.
When its obligation is in doubt,
‫ֲשׂר ָענִי‬
ֵ ‫ ַמע‬must be separated and then
the ‫ֲשׂר ָענִי‬
ֵ ‫ ַמע‬may be eaten by
anyone (as is generally done today).
‫ֲשׂר‬
ֵ ‫ֲשׂר ִמן ַה ַמע‬
ֵ ‫ַמע‬
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫ַמע‬
‫ַמ ֲע ֵשׂר ָענִ י‬
‫ָע ְר ָלה‬
th
Owner
1/10th of what is left
after ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬is
taken.
Poor
1/10th of what is left
after ‫ֲשׂר ִראשׁוֹן‬
ֵ ‫ ַמע‬is
taken.
- -3, - - 6-
All the fruit of a tree
in its first 3 years of
growth.
All
The fruit must be left to rot or
destroyed.
All,
excluding
‫יטה‬
ָ ‫ְשׁ ִמ‬
Must be brought to Yerushalaim
and eaten there (by anyone) or it
must be redeemed onto money and
used to buy food in Yerushalaim.
Today it is redeemed onto a coin
that is subsequently destroyed.
7th year
Must be left open for all to take.
‫ֲשׂרוֹת‬
ְ ‫וּמע‬
ַ ‫ ְתּרוּמוֹת‬are not required.
Fruit of ‫יעית‬
ִ ‫ ְשׁ ִב‬may not be sold.
Left to rot
‫ְר ָבעי‬
Owner
All the fruit of a tree
in its 4th year of
growth.
‫יטה‬
ָ ‫ְשׁ ִמ‬
Free for all
All produce that grew
in the 7th year.
‫יעית‬
ִ ‫ְשׁ ִב‬
22-Oct-09 Hilchos Peros Eretz Yisroel.doc Comments - (718) 471-0158 or Gelbfish@Hotmail.com
(replacing
‫ֲשׂר ֵשׁנִ י‬
ֵ ‫)מע‬
ַ
Name
‫ידיעות כלליות‬
101
‫ילין‬
ִ ‫ – ֵערוּב ַתּ ְב ִשׁ‬Review Quiz
‫ )א׳‬Is it permitted to prepare on ‫ ַשׁ ָבּת‬for a weekday if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
Is it permitted to prepare on ‫ יוֹם טוֹב‬for a weekday if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
‫ )ב׳‬Is it permitted to prepare on ‫ ַשׁ ָבּת‬for ‫ יוֹם טוֹב‬if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
‫ )ג׳‬What is accomplished by making an ‫ילין‬
ִ ‫( ֵערוּב ַתּ ְב ִשׁ‬what does it show)? ___________________
‫ )ד׳‬What are the 2 reasons ‫ חז"ל‬instituted the requirement of ‫ילין‬
ִ ‫___________________ ? ֵערוּב ַתּ ְב ִשׁ‬
_____________________________________________________________________________
‫ )ה׳‬What does an ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬consist of? _______________________________.
Is just a bag of cookies enough to make an ‫ילין‬
ִ ‫_____________ ? ֵערוּב ַתּ ְב ִשׁ‬.
‫ )ו׳‬Can I make an Eruv out of a Kugel and a bowl of oatmeal? _____________.
‫ )ז׳‬Can the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬be pickled or smoked? _____________
ִ ‫______________ ? ֵערוּב ַתּ ְב ִשׁ‬
‫ )ח׳‬What is the minimum amount of cooked food necessary for an ‫ילין‬
‫ )ט׳‬What is commonly used for the ‫ילין‬
ִ ‫( ֵערוּב ַתּ ְב ִשׁ‬the common Minhag)? _____________________
‫ )י׳‬Do the foods of the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬have to be cooked especially for the ‫ילין‬
ִ ‫_________ ? ֵערוּב ַתּ ְב ִשׁ‬
ִ ‫_____________ ? ֵערוּב ַתּ ְב ִשׁ‬
‫ )י״א‬What is the minimum amount of baked food necessary for an ‫ילין‬
‫ )י״ב‬What do some people use the bread of the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬for? ____________________________
Why? ________________________________________________________________________
‫ )י״ג‬When is the best time to make an ‫ילין‬
ִ ‫______________________________________ ? ֵערוּב ַתּ ְב ִשׁ‬
‫)י״ד‬If I make an ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬can I prepare on Thursday (Yom Tov) for ‫?שׁ ָבּת‬
ַ ________________
‫ )ט״ו‬How much does the Chulent have to be cooked before ‫?שׁ ָבּת‬
ַ _________________________
‫ )ט״ז‬Why do many Shuls have the Minhag to Daven early on the Friday night that follows Yom
Tov? ________________________________________________________________________.
‫ )י״ז‬Who is obligated in ‫ילין‬
ִ ‫________________________________________________ ? ֵערוּב ַתּ ְב ִשׁ‬
‫ )י״ח‬What has to be done to be able to include someone else in the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬that I make?
_________________________________________________________.
‫ )י״ט‬Can I rely on the Eruv that the Rav makes for the city instead of making my own? _______.
If I forgot to make an Eruv, can I rely on the Rav's Eruv? _____________.
If I forgot a 2nd time, can I rely on the Rav's Eruv? _____________.
‫ )כ׳‬Is a ‫ ְבּ ָר ָכה‬made when making an ‫ילין‬
ִ ‫_____________ ? ֵערוּב ַתּ ְב ִשׁ‬.
‫ )כ״א‬Where should the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬be when it is being designated? _______________________
‫ )כ״ב‬Can the "proclamation" be said in English? _____________.
Can I say it in Aramaic if I don’t understand Aramaic? _____________.
‫ )כ״ג‬Can I continue my ‫ ַשׁ ָבּת‬preparations, if my ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬got eaten on Friday? _____________
8-Nov-09 Eruv Tavshilin Quiz 02.doc00:03comments Gelbfish@hotmail.com
‫ידיעות כלליות‬
‫ילין‬
ִ ‫ – ֵערוּב ַתּ ְב ִשׁ‬Test
Name ______________
102
‫ )א׳‬Is it permitted to prepare on ‫ ַשׁ ָבּת‬for a weekday if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
Is it permitted to prepare on ‫ יוֹם טוֹב‬for a weekday if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
Is it permitted to prepare on ‫ ַשׁ ָבּת‬for ‫ יוֹם טוֹב‬if I make an ‫ילין‬
ִ ‫___________ ? ֵערוּב ַתּ ְב ִשׁ‬.
‫ )ב׳‬What is accomplished by making an ‫ילין‬
ִ ‫ ____ ? ֵערוּב ַתּ ְב ִשׁ‬A) Starting preparations before Yom Tov
B) Unifying all house members
E) The Rav shows his concern
C) Unifying the community
D) ‫ ֶל ֶחם ִמ ְשׁ ֶנה‬is assured
ִ ‫______ ? ֵערוּב ַתּ ְב ִשׁ‬
‫ )ג׳‬What are the 2 reasons ‫ חז"ל‬instituted the requirement of ‫ילין‬
A) that cooking should be done Erev Yom Tov B) there should be food for Yom Tov C) the Shabbos meals
shouldn’t be neglected D) remind not to prepare for a weekday E) remind not to carry outside Eruv.
‫ )ד׳‬What does an ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬consist of? ______
A) Salted food B) cooked food and baked food C) 1 baked food only D) 2 cooked foods
E) 2 baked food
‫ )ה׳‬Can I make an Eruv out of a Kugel and a bowl of oatmeal? _____________.
Can the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬be pickled or smoked? _____________
‫ )ו׳‬What is the minimum amount of cooked food necessary for an ‫ילין‬
ִ ‫_____ ? ֵערוּב ַתּ ְב ִשׁ‬
A) An ‫עומר‬
B) A ‫כביצה‬
C) A ‫רביעית‬
D) A ‫כזית‬
E) 6 oz.
ִ ‫( ֵערוּב ַתּ ְב ִשׁ‬the common Minhag)? _____________________
‫ )ז׳‬What is commonly used for the ‫ילין‬
Do the foods of the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬have to be cooked especially for the ‫ילין‬
ִ ‫_________ ? ֵערוּב ַתּ ְב ִשׁ‬
‫ )ח׳‬What is the minimum ‫ לכתחילה‬amount of baked food necessary for an ‫ילין‬
ִ ‫_____ ? ֵערוּב ַתּ ְב ִשׁ‬
A) An ‫עומר‬
B) A ‫כביצה‬
C) A ‫רביעית‬
D) A ‫כזית‬
E) 6 oz.
‫ )ט׳‬What do some people use the bread of the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬for? ____________________________
‫ )י׳‬When is the best time to make an ‫ילין‬
ִ ‫ _____ ? ֵערוּב ַתּ ְב ִשׁ‬A) As early in the month as possible
B) As early in the week as possible C) ‫ילה‬
ָ ‫ ְל ַכ ְתּ ִח‬the day before Erev Yom Tov D) Erev Yom Tov
st
E) 1 day Yom Tov
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬can I prepare on Thursday (Yom Tov) for ‫?שׁ ָבּת‬
ַ _____________
‫)י״א‬
If I make an ‫ילין‬
‫ )י״ב‬How much does the Chulent have to be cooked before ‫?שׁ ָבּת‬
ַ ______
A) 1/5th
B) 1/3rd C) 3/4 th
D) fully cooked
E) doesn’t have to be cooked at all.
‫ )י״ג‬Why do many Shuls have the Minhag to Daven early on the Friday night that follows Yom Tov?
______
A) Just in case it really isn’t Yom Tov B) Just in case Shabbos starts early
C) To differentiate between Shabbos and Yom Tov D) So that there is time to eat the ‫ילין‬
ִ ‫ֵערוּב ַתּ ְב ִשׁ‬
E) So that the Shabbos preparation will be finished early
‫ )י״ד‬Who is obligated in ‫ילין‬
ִ ‫______ ? ֵערוּב ַתּ ְב ִשׁ‬
A) Only women B) Only men
‫)ט״ו‬
C) Everyone
D) Only the one doing the cooking
E) Only the Rav
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬that I make? ___
What has to be done to be able to include someone else in the ‫ילין‬
A) He must make you a ‫ שליח‬B) He must hear the ‫ְבּ ָר ָכה‬
D) All the above E) Nothing
C) He must own part of the ‫ילין‬
ִ ‫ֵערוּב ַתּ ְב ִשׁ‬
‫)ט״ז‬
Can I rely on the Eruv that the Rav makes for the city instead of making my own? _______.
If I forgot to make an Eruv a 2nd time, can I rely on the Rav's Eruv? _____________.
‫ )י״ז‬Where should the ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬be when it is being designated? _____
A) On the table
B) In the stove
C) In your left hand
D) In your right hand
E) In both hands
‫)י״ח‬
Can the "proclamation" be said in English? _____________.
Can I say it in Aramaic if I don’t understand Aramaic? _____________.
‫)י״ט‬
Can I continue my ‫ ַשׁ ָבּת‬preparations, if my ‫ילין‬
ִ ‫ ֵערוּב ַתּ ְב ִשׁ‬got eaten on Friday? __________
8-Nov-09 Eruv Tavshilin Test 02.doc00:05 comments Gelbfish@hotmail.com
‫ידיעות כלליות‬
Name
‫ימנֵי ַכ ְשׁרוּת‬
ָ ‫ ִס‬- Review Quiz
1) What are the ‫ימנִ ים‬
ָ ‫ ִס‬that are necessary for an animal to be Kosher?
_____________________________________________________________________
_____________________________________________________________________
ַ
2) What does the Torah require, when it specifies that an animal is only Kosher if it is " ‫שׁוֹס ַעת‬
‫?"שׁ ַסע‬
ֶ __________________________________________________________
3) Is an animal Kosher if it has only one of the above ‫ימנִ ים‬
ָ ‫?ס‬
ִ ___________
4) Who in the Torah is compared to a ‫ח ִזיר‬/pig?
ַ
___________
Why? ______________________________________________________________
5) What are the ‫ימנִ ים‬
ָ ‫ ִס‬that are necessary for a fish to be Kosher?
_____________________________________________________________________
6) Which of the two ‫ימנִ ים‬
ָ ‫ ִס‬can a non Kosher fish also have? ___________
7) Is a fish Kosher if it has only one ‫ימן‬
ָ ‫?ס‬
ִ _________
8) Is a fish Kosher if it has Microscopic scales? ___________
9) Is a fish Kosher if its scales cannot be removed? ___________
10) Is a fish Kosher if its scales are temporary (they fall off mid life)? _____________
11) What is the criteria that the Torah gives to qualify a bird as being Kosher?
__________________________
12) How many species of non Kosher birds are there? ___________
13) Why do we now limit ourselves to just a few species of kosher birds?
___________________________________________________________________
8-Nov-09 Simanai Kashrus full review Quiz.doc Comments - (732) 370-8201 or Gelbfish@Hotmail.com
Name
‫ידיעות כלליות‬
‫ימנֵי ַכ ְשׁרוּת‬
ָ ‫ ִס‬- Test
1) What are the ‫ימנִ ים‬
ָ ‫ ִס‬that are necessary for an animal to be Kosher? ___________
A) Horns that are not shed B) Horns that are shed yearly C) Split hooves & chews its cud
D) Split hooves & chews its cud & sheds its horns E) Split hooves or chews its cud
2) What does the Torah require, when it specifies that an animal is only Kosher if
it is "‫שׁוֹס ַעת ֶשׁ ַסע‬
ַ "? ___ A) Must chew its cud B) Shed its horns C) Fully split hooves
D) Partially split hooves
E) Have split upper teeth
F) Hair on its tail
3) Is an animal Kosher if it has only one of the above ‫ימנִ ים‬
ָ ‫?ס‬
ִ ____ A) Yes
B) No
D) Only if it also sheds its horns E) Only if it also doesn’t shed its horns
C) Only some
ַ
4) Who in the Torah is compared to a ‫ח ִזיר‬/pig?
____
B) ‫עשו‬
C) ‫נח‬
D) ‫ מואב‬E) ‫עמון‬
F) ‫ עומות העולם‬G) ‫כנען‬
A) ‫ישמעאל‬
B) He/they have no manners C) He/they show there kosher
Why? A) He/they ate a lot
D) He/they seem to have many stomachs
E) He/they are full of ‫חטאים‬
F) Are ‫טמא‬
ָ ‫ ִס‬that are necessary for a fish to be Kosher? _____
5) What are the ‫ימנִ ים‬
A) Swim on top of the water
B) Swim on bottom of the water
C) Don’t swim on bottom or top of water
D) Only eat kosher fish
E) Don’t eat other fish
F) Fins and scales
G) Fins, scales and teeth
6) Which of the ‫ימנִ ים‬
ָ ‫ ִס‬can a non Kosher fish also have? ___
A) Fins B) Scales C) Teeth D) Swim on top of the water E) Swim on bottom of water
ָ ‫ִס‬
F) Can’t have any of the ‫ימנִ ים‬
7) Is a fish Kosher if it has only one ‫ימן‬
ָ ‫?ס‬
ִ ___ A) Yes B) No C) Depends
D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it
8) Is a fish Kosher if it has Microscopic scales? ___ A) Yes B) No C) Depends
D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it
9) Is a fish Kosher if its scales cannot be removed? ___ A) Yes B) No C) Depends
D) Only if it has teeth E) Only if it doesn’t have teeth F) Only if there is a Mesorah on it
10) Is a fish Kosher if its scales are temporary (they fall off mid life)? ___
A) Yes B) No C) Depends D) Only if it has teeth E) Only if it doesn’t have teeth
F) Only if there is a Mesorah on it
11) What is the criteria that the Torah gives to qualify a bird as being Kosher? ____
A) Listed in the Torah
B) Not listed in the Torah
C) Chew its cud
D) Split feet
F) No criterion given in the Torah
E) Split feet & chews its cud
12) How many species of non Kosher birds are there? ____
A) 2 B) 4 C)16 D) 20 E) 24
F) 36 G) 106
13) Why do we now limit ourselves to just a few species of kosher birds? _____
B) Birds now pray on other animal
C) Don’t have clear
A) Only a few are kosher
tradition on others
D) Species have intermingled E) Pollution has tainted their feathers
F) Unknown reason
8-Nov-09 Simanai Kashrus full test.doc Comments - (732) 370-8201 or Gelbfish@Hotmail.com
Name______________
‫ידיעות כלליות‬
‫שׁוֹמ ִרים‬
ְ ‫אַר ַבּע‬
ְ - The Four Watchmen – Review Quiz
Fill in the four ‫שׁוֹמ ִרים‬
ְ and their liability.
‫יעה‬
ָ ‫ְפּ ִשׁ‬
‫שׁוֹגֵג‬
‫אוֹנֵס‬
Negligence
Lost or Stolen
Accident
‫אכה‬
ָ ‫יתה ַמ ֲח ַמת ְמ ָל‬
ָ ‫ֵמ‬
Damaged Through Use
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
10-Nov-09 4 Shomrim Review Quiz.doc21:35S
Name______________
‫ידיעות כלליות‬
‫שׁוֹמ ִרים‬
ְ ‫אַר ַבּע‬
ְ - The Four Watchmen – Test
Fill in the four ‫שׁוֹמ ִרים‬
ְ and their liability.
‫יעה‬
ָ ‫ְפּ ִשׁ‬
‫שׁוֹגֵג‬
‫אוֹנֵס‬
Negligence
Lost or Stolen
Accident
‫אכה‬
ָ ‫יתה ַמ ֲח ַמת ְמ ָל‬
ָ ‫ֵמ‬
Damaged Through Use
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
________
10-Nov-09 4 shomrim test 09.doc21:38S