Special Features FINE FEATHERED FRIENDS FEEDING FRIDAY Another reason for the custom is given. In this sedra, we joyously sing praise to G-d for His having taken us out of Egypt and saved us from the Egyptians. Singing is the special talent of birds. That is how they express themselves in acknowledgement of the Creator (so to speak). We borrowed their skill; therefore we "pay royalties" on our Song by feeding birds on (before) this Shabbat. Both reasons mentioned above teach us an important lesson for life - HAKARAT HATOV, the obligation to acknowledge the good that someone did for us. If we do it to the birds, how much more so, our fellow human beings. G'MATRIYA When Amalek attacks the People of Israel on their
way out of Egypt, Yehoshua is in charge of the military side of the battle and Moshe
handles the spiritual side. Assisting him are AHARON = 1+5+200+50 = 256 and CHUR = 8+6+200
= 214, combining to 470. Speaking numerically, Aharon and Chur are perfectly suited to
oppose AMALEK(full g'matriya) = G'MATRIYA Shabbat has a variety of nicknames, one of which is SHABBAT LA'SHEM, Shabbat to G-d. R. Auerbach found an interesting numeric link between Shabbat and G-d's name. The g'matriya of Shabbat is 300+2+400 = 702. G-d's four-letter name adds up to 26. If one adds all the numbers from 1 to 26, the sum comes to 351. Doubled thevalue comes to 702. Remember too that there is a mathematical relationship between G-d's name of 26 and the g'matriya of ECHAD which is 13. Anothe G'MATRIYA based on L'ORAH shel TORAH by R. Yaakov Auerbach z"l The concluding words of the Shira, contain the prophecy of the building of the Beit HaMikdash. ...Mikdash HaShem konenu yadecha. HaShem yimloch l'olam va'ed. ...G-d's Sanctuary which You have established. G-d shall reign forever and ever. The numeric value of this pasuk and a half hints towards the future location of theMikdash. 444 + 65 + 132 + 44 (685) + 26 + 100 + 170 + 80 (366) = 1061. Where does Divrei HaYamim tell us that Shlomo built the Beit HaMikdash? BI'rushalayim, B'Har HaMori'ah, 588 + 207 + 266 = 1061. The prophet Ovadya ends his book with V'HA'Y'TA
LA'SHEM HA'M'LUCHA, 426 + 56 + 106 = 588. Where is the "seat of G-d's Kingdom"
(so to speak)? BI'RUSHALAYIM, in Jerusalem, which is 588. Furthermore, unusual spellings or choice of words as in the Tanach make the g'matriya work; taking the "more common" words would not work. In this example, we find thefirst HaShem spelled in the unusual Alef-Dalet-Nun-Yud way, rather than the common YUD-KEI-VAV-KEI (as we say it). Also, L'OLAM, forever, is spelled without the VAV. SEUDA SHLISHIT - SHALOSH S'UDOT The following is based on the halachic section of
YEINA SHEL TORAH on SHABBAT KODESH by R. Binyamin Adler (Feldheim Publ.). His sources
include Rambam, the Shulchan Aruch, Mishna B'rura, and other halachic works. Shulchan Aruch states clearly that women are obligated too. The Mishna B'rura elaborates on this point and reiterates that women have equal requirements for all aspects of Shabbat. Furthermore, women were equal beneficiaries of the miracle of the Manna, this being a/the source for Shalosh Seudot. Women should take this mitzva seriously, especially in families where the men have Seuda Shlishit in shul between Mincha and Maariv. Many women in that setting feel it unnecessary for them to have the third Shabbat meal. One should have KAVANA (have in mind) to fulfill the mitzva of Three Meals on Shabbat when eating Seuda Shlishit. One need not torture himself in order to eat Seuda Shlishit. If one is stuffed from lunch (and afternoon snacks), he is exempt from Seuda Shlishit. The mitzva is part of ONEG Shabbat and was not given to us for our discomfort. (On the other hand, one should pace himself so that this situation does not occur.) The third Shabbat meal may be eaten from Mincha time - the earliest time that one may daven Mincha, namely from a half hour after halachic noon. It is preferable to eat Seuda Shlishit, not just after Mincha time, but actually after one davens Mincha. If this is not practical, the meal can be eaten before Mincha. One should be careful to begin the meal before sunset. If begun on time, Seuda Shlishit may continue as late as you like. How much after sunset may one still begin Seuda Shlishit is a matter of differing Psak Halacha; consult your Rav if this situation occurs. Ideally, one should have the twin loaves of Shabbat for Seuda Shlishit too. The use of two loaves to "break bread" is based on the Manna which fell in double amount on Erev Shabbat, allowing the people to prepare some for the Shabbat, when the Manna did not fall. This is recorded in B'shalach, this week's sedra. If onedoes not have Lechem Mishna, then HaMotzi may be said on one loaf, or even a slice. It is proper to use Lechem Mishna for Seuda Shlishit. Can one do less? Yes. But why would you want to? Does one need to cover the Challot? No, for one
reason and yes for another. Recommendation is to cover the Challot at Seuda Shlishit, but
to remove the cover for the HaMotzi bracha, even if it is your custom to leave them
covered during the bracha at the other Shabbat meals. One should sing Z'mirot at Seuda Shlishit; Mizmor L'David is traditional for this meal; some say/sing it three times. Y'did Nefesh is also a traditional Seuda Shlishit song. One should learn Torah at this meal, and share divrei Torah with family and guests. R'tzei for Shabbat is included in Birkat HaMazon regardless of how far into the night one's Seuda Shlishit has been extended. If one davened Maariv before benching, or said Baruch HaMavdil bein Kodesh L'chol before benching, then R'tzei is not said. If one forgot to say R'tzei, one does not repeat the benching. This ruling differs from the other two Shabbat meals, for which forgetting R'tzei does require repetition of the Birkat HaMazon. Since bread is required for the first two meals, it is as if the Shabbat requires the benching, not just the bread. Therefore, leavingout R'tzei invalidates the benching. Since other foods can qualify for Seuda Shlishit, we can say that Shabbat itself does not require the benching. The bread does. If one eats bread (as one should for Seuda Shlishit), then it is proper to mention Shabbat with R'tzei. But leaving it out by mistake is not a "fatal" error, benching- wise. This is a good Shabbat to start being more careful about the mitzva of Shalosh Seudot. Just because many people don't seem to take Sh.Sh. seriously, it is not a good reason to do so too. G-d honored Shabbat with food - the Manna and the Lechem HaPanim in the Mikdash. We should honor the Shabbat in similar ways too Snack Guide We will deal with the following brachot: (2) Mezonot This SNACK GUIDE will touch on a variety of Halachic issues related to Brachot. On some of the issues, there might be different opinions. Dissenting opinions will not usually be presented here. It is best not to take this guide as an exhaustive, authoritative work on Brachot. Because it is not that. It will serve to raiseyour awareness of Brachot and of several issues related to Brachot. The Gemara in Brachot says: He who benefits from this world (eats or drinks) without a bracha, it is as if he used something consecrated to G-d. Another version is: ...it is as if he steals from G-d. Yet, one may not make unnecessary or wasted brachot. And then there are the subtle ways we give honor to G-d, Eretz Yisrael,and/or the brachot themselves by saying proper brachot. Come & Learn The tiniest quantity of food - even a crumb or a sesame seed, require a before bracha. A single drop of a drink requires a before bracha. Chewing gum requires a before bracha. Tasting without swallowing does not get a bracha. Water to wash down a pill or clear an obstruction from the throat does not get a bracha. Juice, on the other had, used to help a pill down DOES require a bracha. After-brachot are required only for a "significant" amount of eating or drinking. Halacha defines a quantity AND a time period in which the minimum quantity must be consumed in order to require an after- bracha. If a person were to eat a single chocolate chip every minute for a record- breaking 35 hours in a row, although 2100 chocolate chips, no after-bracha would be said. There are many much more practical situations where these rules apply, but you get the idea. If this raises a real question in your mind, ask it to your Rav. That's (one of) the purpose(s) of this SNACK GUIDE. Chewing gum and sucking candies get a before-bracha (#5), but no after-bracha. Cake and wine: Say #2 on the cake first and then #3 on the wine. The exception to this rule is Kiddush on Shabbat morning (that's when you might have wine & cake). By the rules of brachot, #2 has priority. By the rules of Kiddush, wine goes first. #2 (for cake, cookies, pretzels, Bisli, pasta, and many other products made with flour) has priority over all other brachot. (Remember, we're leaving HaMotzi out of it.) #3 has priority over 4a, 4b, and 5. Not only that, but if you make a #3 on wine and at the time you have in mind to drink soda (for example), and the soda is on the table (both factors might not be necessary, but for this statement, consider both factors), no separate bracha is necessary for the soda. The #3 on the winecovers all other drinks (if). Furthermore, if you drink wine during a meal (I know
I said I'd leave HaMotzi out, but...), it requires a #3; the #1 does not cover it. If you
had said #3 on Kiddush, then wine during the meal is covered by the wine before the meal. Notwithstanding the above statement, there are situations that the order is changed. E.g. when eating an ice cream cone (with a substantial, good tasting cone that is not "subservient" to the ice cream), two brachot are required. One may say #5 first and when he gets to the cone he says #2. Of course, it's fun to bite off the bottom of the cone and then race the melting ice cream... If you are about to eat several fruits, all of which get #4a, then honor of the bracha goes to one of the Seven Species. (There are 5 fruits among the 7.) This means that apples and dates, the #3 is said on a date. This honors Eretz Yisrael, which is described in D'varim 8:8 with these particular fruits. Even if you likeapples, the dates get the bracha. With more than one of the Seven Species, there is an order of priority based on how close following the word ERETZ are the fruit in question. The order is olive, date, grape, fig, pomegranate. If one makes a bracha on an apple and then wants to eat a date, he may do so without another #3 only if he had in mind the dates when he made the bracha on the apple. If he did, then he did the wrong thing by taking the apple first, but no bracha is required for the dates. If he did not have the dates in mind, then theyget their own #3. OTOH, a #3 on dates will cover all fruit (except olives) even though none of the other fruit was in mind during the bracha. If none of the Seven are involved, then honor of the #3 bracha goes to that which you like best. If you like them equally, then the one you want more now gets the bracha. There is more. But no room here. Now here's a detail that many people get wrong. If you have mixed fruits with 4a and 4b brachot, then the honor of the bracha goes to what you like best. This overrides 7 Species. Grapes and banana, and you like banana better than grapes, you say 4b on the banana and then 4a on the grapes. This is different from all #3 fruits, because in this case the #3 fruit will be getting its own bracha. Banana and grapes will each get a bracha. The Halacha allows CHAVIV (what you like better) to determine which goes first. (Remember, this is 4a and 4b only. All other combinations, the lower number goes first.) If you like the choices equally, then4a goes before 4b, because 4a is more exclusive than 4b. BTW, the determining factor as to whether a 4a or 4b is said on a fruit is what happens to that on which it grows after the fruit is picked or rots. An apple tree survives season after season; its apples come and go, but the tree remains. 4a. The banana "tree", on the other hand, withers down to the ground each year. A new plant grows from root stocks from below the ground. 4b. The grape vine might not look like a tree, but it survives throughout the year. 4a. Etc. Etc. One makes an AL HA'ETZ after fruits of the Seven Species. One says Borei Nefashot after all other fruits. If one is saying an AL HA'ETZ on grapes, for example, then all other fruit of the tree are covered and do not get a separate Borei Nefashot. Foods other than fruit, though, will require their own Borei Nefashot. Bracha #0 can follow or precede the fruit bracha. Both opinions are recognized. A Great Intro to Shabbat Imagining the experience at Sinai, the receiving of the Torah, and the awe- inspiring presentation of the Aseret HaDibrot, we sometime forget that we were introduced to the Shabbat before hearing the words of Commandment #4. Not only is it significant to know that Shabbat preceded the Receiving of the Torah, but it is also important to see how it was presented to us and what aspects of Shabbat were presented. Our first experience with Shabbat in the context of food. The Manna had been falling for a week, and the people had gotten into a daily routine of collecting the Manna, using it all in the course of the day, and repeating the same thing on the next day. Then we were told that Shabbat is different. And we were told thaton Friday. That is significant too. Shabbat is to be prepared for. We don't just jump into Shabbat. We prepare for it on a practical basis - the Manna will not fall on Shabbat, so we have to prepare for it. But the acts of prepara tion are more than practical. They are acts of honoring the Shabbat. It is as if G-d said to us: On Shabbat Shira, I want you to ease yourself into the Shabbat. Relax. Don't go out of your place. Take the time to smaell the chumus. Next week (Parshat Yitro) we'll get down to the details. All the prohibitions. But first see Shabbat as something to truly enjoy and value. Shabbat was introduced via the Manna, and it remains as a commem orative of that special miracle. Lechem Mishna, the beautiful Challa cover, Seuda Shlishit, preparing the Cholent - it all reminds us of the kindness of G-d, His special relation ship with us. When we get to Sinai, we get the nitty gritty. In
the meantime, we have what to thank G-d for the Shabbat. Is Your Oven Kosher? The Shulchan Aruch (Yorah Dayah 92:8) quotes this ruling of the Rosh. "If a pan of milk is placed under a meat pot and is heated in a kirah (an oven of sorts), the zeiah of the milk rises and is absorbed in the meat vessel, rendering it non-kosher." This halacha provides one response to our two questions: How does an ovenbecome non-kosher, and how does a non-kosher oven affect the food? Zeiah is the villain. If one bakes chicken in an oven, the zeiah rises and is absorbed into the oven wall. Subsequently, a cheese casserole baked in the oven will produce dairy vapor which will make contact with the oven surface. At this point, the ovenhas absorbed meat and dairy zeiah and is no longer kosher. Furthermore, the zeiah of the cheese casserole becomes treif since the dairy zeiah absorbs the ta'am of chicken from the oven surface. Eventually, the ta'am will circulate in the oven and make its way back down to the casserole rendering the casserole non-kosher as well. The astute reader will detect a possible flaw in our analysis. The Shulchan Aruch posits that zeiah rises and is absorbed by the pot which is suspended overhead. This does not demonstrate that the zeiah of our hypothetical cheese casserole goes up and then comes back down to contaminate the casserole. While this distinction would seem plausible, the principle that zeiah circulates up and down in an oven is clearly established in a separate decision of the Rama (108:1). The Rama rules that food cooked in an oven previously used for non-kosher becomes treif whenever there is zeiah, even though the two foods were not in the oven at the same time. This, it is clear that zeiah circulates and thereby acts as a bridge through which ta'am is transferred from the oven surface to the food. The case is not yet closed, and not all contemporary poskim agree with this conclusion. Our ovens are vented. Perhaps zeiah circulates only in an oven which is completely sealed but not in one that is vented. In 1954, Rabbi Chaim Shloss made this very argument to Rav Moshe Feinstein, zt"l. In a well-known response (Igros Moshe, Yorah Dayah 1:40) Rav Moshe maintains that there is no halachic distinction between a vented and sealed oven. Rav Moshe demonstrates this from the Mishnah in Machshirim which serves as the original source for the concept of zeiah in the responsa of the Rosh. The moisture on the walls of a bathhouse are tomai, eventhough a typical bathhouse has open doors which would allow the zeiah to escape. Obviously, an opening is not adequate to allow all the steam to escape. Similarly, we can not assume that all zeiah escapes through the vent in the oven ceiling or wall. Some contemporary poskim do not consider zeiah to be a concern in a vented oven, and the reader is advised to consult his rabbi on this matter. Nonetheless, the view of many of the preeminent poskim of our times (Rav Moshe Feinstein, zt"l, Rabbi Yaakov Breisch, zt"l, Rabbi Yitzchok Yaakov Weiss, zt"l) is that the indiscriminate use of an oven for meat and dairy cooking is not permissible. In the previously cited responsa, Rav Moshe Feinstein tempers his ruling on ovens with two important qualifications: Zeiah does not circulate in the oven if a) the food is covered (see Rama 92:8), or It's About Time... Again There are many different opinions as to how to calculate the halachic times of the day. There are many different charts, tables, calendars, and computer programs that do the job. Frustratingly, the results don't always match. It's only a minute or two here and there, but... Most recently, I have been relying on the computer program Z'MANEI HAYOM B'HALACHA, and within that program, the "shita" (method) of Lu'ach Eretz Yisrael, that of HaRav Y.M. Tocachinsky. (The program allows the user to choose from among several methods.) When a range is given, it is from THU to THU, as indicated. One should make the minor calculation for the days in between the two Thursdays. Candle lighting and Havdala times, obviously, are for Friday and Shabbat respectively; hence no range is given. Earliest Shacharit - Olot HaShachar is not given, but rather "earliest Talit and T'filin". (My choice to use this time, since before T&T it is really quite dark and one should ask a Rav about davening before that time, if necessary.) Sunrise (and sunset) for Jerusalem (and many other places) is complicated. Jerusalem is more than 800m above sea level. And, its horizons are hilly. Is sunrise, for example to be computed as if we were at sea level with a view of a sea level horizon to the east? Or from our elevation to a sea level we cannot see? Or from our elevation to an equally high "horizon"? In other words, are both elevation of the place in question and the elevation of its eastern (for sunrise) and western (for sunset) horizons taken it account? Either or the other? Neither? Two different times are given for J'lem - from an altitude to sea level produces an earlier sunrise and later sunset than "level" - each with a THU-THU ranges, for each of sunrise and sunset. Sof Z'man Kri'at Sh'ma is given according to the Vilna Ga'on and Ba'al HaTanya, with the Magen Avraham time in parentheses. The former reckons the day from sunrise to sunset. The latter calcutates from dawn to stars out. Many (most?) people use the GR"A time; some hold by the stricter, earlier time of the Magen Avraham.Both times are given in TT. Same story for Shacharit. Sh'ma deadline is three halachic hours into the day; the Shacharit deadline is four hours. Again, it is the GR'A (Magen Avraham) times that are given. Halachic noon is the midpoint between sunrise and sunset. The average CHATZOT for Jerusalem is 11:39am. The calculated time for halachic noon is at its earliest (11:22) in the beginning of NOV and it gets later and later until early FEB (11:53). From then until mid-MAY it gets earlier again, but only as early as 11:35.Then later & later until late JUL (11:45). Notice the two highs and two lows of the year are not the same. CHATZOT has many "uses", e.g. Kiddush on Shabbat day should be before Chatzot. Mincha Gedola is the earliest time for Mincha. This time is a half "hour" after Chatzot. When a halachic hour (HH = 1/12 of the time from sunrise to sunset) is more than 60 minutes (summer time), the additional half hour is based on the HH. When a HH is less than 60 minutes (winter time), then 30 minutes is added to Chatzotto calculate MG. This method is not the only one, but seems to be the preferred rule for MG. Plag Mincha is 1¼ HH before sunset. It is the beginning of "evening" according to Rabbi Yehuda and is the earliest time to daven Kabbalat Shabbat and Maariv, light Shabbat candles, light Chanuka candles, and a few other things. When Maariv will be davened before sunset (but after Plag, of course), then Mincha must be (shouldbe) before Plag. Plag is most "useful" during the summer when many people take Shabbat early, and on Chanuka, for people who have to light early for some important reason. Sunset was presented above with sunrise (swiftly flow the years... I don't remember growing older... oops, sorry, got carried away). Candle lighting for Jerusalem is 40 mins. before sunset. Notice that it is the later of the two sunsets. Which means that it is "only" 35 minutes before the earlier sunset. Ideally, one should light candles on time. When circumstances call for it, there is leeway after the time, but one has to be very careful not to forgetfullyencroach on Shabbat. Also, one should not make a habit of lighting late (even a little late). Havdala - "regular" and Rabbeinu Tam - are taken from the computer's chart and I do not know the exact factors for their computation... yet. I'll report on them when I clarify the issue. (Methinks that they are each a certain angle of depression of the sun below the horizon, rather than an amount of time.) Discrepancies between the times in TT and those on
calendars are the result of different factors, including methods of calculating sunrise
and sunset, dawn and stars-out. Altitude is taken into account by some but not by others.
And there are different methods of reckoning - clock hours, Halachic hours, angles. Like
lotsof other things, it's all a bit complicated and sometimes confusing. Torah Tidbits Dedications A FEW ROOMS ARE STILL AVAILABLE - Enjoy a fabulous Pesach at this beautiful resort near Ma'alot. Located on 17 acres of expansive grounds in the heart of the Galil Forests. Daily activities for all the family abound, and the atmosphere in this unique holiday village will be an unforgettable experience. • Full board (3 meals plus high tea) Prices (not including VAT): GIFT BASKETS TO ISRAEL FOR RENT, week of Pesach APARTMENT FOR RENT OR SALE IN
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