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January 26, 2015 / 6 Shevat, 5775
 
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Chol Hamo’ed Pesach

Weekly Luach - Shabbat Shalom

Vol. LXV No. 16                                                             5774
New York City
CANDLE LIGHTING TIME
April 18, 2014 – 18 Nissan 5774
7:18 p.m. NYC E.D.T.

Sabbath Ends: 8:23 p.m. NYC E.D.T.
Sabbath Ends: Rabbenu Tam 8:52 p.m. NYC E.D.T.
Weekly Reading: Chol Hamo’ed Pesach (see below)
Weekly Haftara: Chol Hamo’ed Pesach (see below)
Daf Yomi: Beza 19
Mishna Yomit: Menachos 11:1-2
Halacha Yomit:  Shulchan Aruch, Orach Chayyim 363:25-27
Rambam Yomi: Hilchos Ma’achalos Asuros  chap. 14-16
Earliest time for tallis and tefillin: 5:20 a.m. NYC E.D.T.
Sunrise: 6:12 a.m. NYC E.D.T.
Latest Kerias Shema: 9:34 a.m. NYC E.D.T.
Sunset: 7:38 p.m. NYC E.D.T.
Sefiras HaOmer: 3

Mincha: Usual weekday Tefilla with Ya’aleh VeYavo.

Friday eve: We must take care to light Shabbos candles not later than the times listed for each locality – as opposed to Yom Tov (7:18 p.m. E.D.T. N.Y.C.). Negligence in this regard can lead to an Issur de’Oraisa – a Biblical violation. The blessing is “…l’hadlik ner shel Shabbos.”

Kabbalas Shabbos: We do not say Lechu Neranena but greet Shabbos with an abridged liturgy. Nusach Ashkenaz begins with Mizmor Shir, Nusach Sefarad includes a longer text beginning at Mizmor LeDavid, followed by the first, second and last two stanzas of Lechah Dodi, then Mizmor Shir. Maariv of Shabbos follows with inclusion of Ya’aleh VeYavoSefira is counted after it is definitely dark. Kiddush of Shabbos. We wash for the Shabbos Seuda. Birkas Hamazon includes Retzeh and Ya’aleh VeYavo.

Shabbos: Shacharis of Shabbos with inclusion of Ya’aleh VeYavo, half Hallel, Kaddish Tiskabbel. We read Shir HaShirim, preferably from a Klaf (a scroll) –  but we do not make a beracha over this reading –  followed by Kaddish Yasom. We remove two Sifrei Torah from the Ark. In the first Sefer we call seven Aliyos and we read in Parashas Ki Tissa (Shemos 33:12-34:26) from “Re’eh ata omer elai” until “Lo sevashel ge’di bachalev imo.” For Maftir we read from the second Sefer in Parashas Pinchas (Bamidbar 28:19-25) from “Vehikravtem” until “Kol meleches avoda lo sa’asu. We read the Haftara in Ezekiel (37:1-14) from Hay’sa alai Yad Hashem” until “Dibbarti Ve’asisi Ne’um Hashem.” We follow with Yekum Purkan, Ashrei. We return the Torah scrolls to the Ark and the chazzan says half kaddish.

Musaf for Festivals – Shalosh Regalim  with mention of Shabbos. We include Shabbos in chazzan’s repetition of the Shemoneh Esreh as well, and we conclude with Kaddish Tiskabbel, Ein K’Elokeinu, Aleinu, Shir shel Yom and their respective Kaddish recitals. Kiddush of Shabbos, we wash for Shabbos Seuda, Birkas HaMazon includes Retzeh and Ya’aleh VeYavo.

Mincha for Shabbos: Ashrei, Uva LeTziyyon, chazzan recites half Kaddish – we remove the Torah from the Ark (Vayehi Binso’a) we call up three Aliyos and read Parashas  Kedoshim until “Ani Hashem.” We return the Sefer to the Ark and the chazzan recites half- Kaddish, all say the Shemoneh Esreh of Shabbos with Ya’aleh VeYavo. The chazzan in the repetition says Ya’aleh VeYavo as well; we do not say Tzidkas’cha and chazzan concludes with Kaddish Tiskabbel, Aleinu and finally Kaddish Yasom – Mourner’s with Kaddish. (As it is Shabbos we wash for the Seuda Shelishis; in Birkas HaMazon we include Retzeh and Ya’aleh VeYavo.)

Maariv: As on a usual Motza’ei Shabbos, we do say Ata Chonantanu, Ya’aleh VeYavo (no Viy’hi Noam or Ve’Ata Kadosh), Kaddish Tiskabbel, Aleinu and Kaddish Yasom, and we count Sefiras HaOmer. Havdala at home as usual.

Sunday morning, fourth day Chol Hamo’ed, Shacharis – some don tefillin and others do not, each according to his custom – but without a beracha – and yet others recite the blessing in a whisper (see Rema, Shulchan Aruch, Orach Chayyim 31:2; also Mishna Berura ad loc. s.v. She’ein Mevarchim for advisable procedure.) In Pesukei De’Zimra we omit Mizmor LeToda. Usual weekday Shemoneh Esreh with Ya’aleh VeYavo and again in chazzan’s repetition we say Ya’aleh VeYavo. We then say half hallel and the chazzan recites Kaddish Tiskabbel. We remove two Torah scrolls from the Ark, in the first we call up three Aliyos and read in Parashas Beha’alosecha (Bamidbar 9:1-14), “Vayedabber … Bemidbar Sinai until “Vela’ger ule’ezrach ha’aretz.” For the Maftir we call an additional aliyah and read from the second scroll in Parashas Pinchas (Bamidbar 28:19-25) from “Vehikravtem” until “Kol meleches avoda lo sa’asu.” We put down both Torah scrolls on the Bimah and the Baal Keriah says half- Kaddish. We return the scrolls to the Ark, Yehallelu etc. We then say Ashrei, Uva LeTziyyon, half Kaddish.

About the Author: Rabbi Yaakov Klass, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com.


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Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

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Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

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(Via E-mail)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

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