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Parshas Ha’azinu


Weekly Luach - Shabbat Shalom

Vol. LXIV No. 36                                   5774
New York City
CANDLE LIGHTING TIME
September 6, 2013 – 2 Tishrei 5774
7:00 p.m. NYC E.D.T.

 

Sabbath Ends: 8:03 p.m. NYC E.D.T.
Sabbath Ends: Rabbenu Tam 8:30 p.m. NYC E.D.T.
Weekly Reading: Ha’azinu
Weekly Haftara: Shuva Yisrael (Hosea 14:2-10, Joel 2:11-27, Micah 7:18-20)
Daf Yomi: Pesachim 78
Mishna Yomit: Shevuos 4:13-5:1
Halacha Yomit: Shulchan Aruch, Orach Chayyim 301:37-39
Rambam Yomi: Hilchos Metam’ei Mishkav u’Moshav chap. 4-6
Earliest time for Tallis and Tefillin: 5:37 a.m. NYC E.D.T.
Sunrise: 6:28 a.m. NYC E.D.T.
Latest Kerias Shema: 9:40 a.m. NYC E.D.T.
Sunset: 7:19 p.m. NYC E.D.T.

Friday morning, second day Yom Tov: The chazzan dons a kittel – in some congregations all congregants don a kittel as well. We then recite the usual tefillos in the Machzor, Korbanos, Kaddish Tiskabbel. Pesukei DeZimra is said slowly and with much concentration. At Nishmas (if there are separate chazzanim for Shacharis and Pesukei DeZimra – the second chazzan begins with HaMelech, then Yishtabach, Shir Hama’alos and half-Kaddish.

Barechu followed by Birkas Kerias ShemaYom Tov Shemoneh Esreh as the day before. Following the silent Shemoneh Esreh, the chazzan repeats the Shemoneh Esreh with Piyyutim as found in the Machzor. We say Avinu Malkenu. The chazzan recites Kaddish Shalem (full Kaddish).

(Nusach Sefarad now recite the Shir Shel Yom and Le David Hashem Ori followed by their respective Kaddish recitals).

As we remove two Sifrei Torah from the Ark, we recite Ein Kamocha (Sefarad add Ata Horeisa), the 13 Middos and the prayer Ribbono Shel Olam, Berich Shemeh, Shema Yisrael and Echad Hu Elokeinu (we add Kadosh VeNora Shemo).

We call up five Aliyos to the Torah and we read in Parashas Vayera (Bereishis 22), and the ba’al keriah recites half-Kaddish. For Maftir we read again in Parashas Pinchas (Bamidbar 29:1-6). The Maftir reads the Haftara, Matza Chen BaMidbar (Yirmiyahu 31). In the blessing for the Haftara, as we did yesterday, we add Yom HaZikaron Hazeh, and conclude with Mekaddesh Yisrael VeYom HaZikaron.

                        Tekias Shofar: (similar to the first day) We prepare for the sounding of the shofar. It is customary to appoint a makri, a scholarly individual who calls out the tekios for the ba’al tekiah. In preparation, the congregation says La’menatze’ach Livnei Korach Mizmor 7 times – followed by Min Hameitzar and Koli Shamata – an acrostic of Kra Satan (lit. tear Satan, destroy the prosecuting angel).

The ba’al tekiah recites the blessing Lishmo’a Kol Shofar and Shehecheyanu (he bears in mind the intention to fullfill the requirement for all the congregants). He then sounds the following blasts: Tekiah, Shevarim-Teruah, Tekiah – three times; Tekiah, Shevarim, Tekiah – three times; and Tekiah Teruah Tekiah – three times, for a total of 30 blasts. We do not interrupt with any conversation during the shofar blasts. We then recite Ashrei ha’am yod’ei [t]eruah followed by Ashrei, LeDavid Mizmor etc. We return the Sifrei Torah to the Ark.

Musaf: (Similar to the first day) The chazzan recites the prayer Hineni, followed by half-Kaddish. Chazzan and congregation say the silent Shemoneh Esreh as found in the Machzor (Nusach Sefarad, at the appropriate breaks in the silent Shemoneh Esreh – at Malchuyos, Zichronos and Shofaros – blow a total of 30 additional blasts. Ashkenaz do not blow the shofar during the silent Shemoneh Esreh).

The chazzan repeats the Shemoneh Esreh, and we interrupt at Malchuyos, Zichronos and Shofaros and blow 30 additional blasts in the same order (Tashrat, Tashat, Tarat). The congregation recites Hayom haras olam and in Areshes conclude with the proper textual variant for each – Malchuyosenu the first time, Zichronoseinu the second time, and Shofroseinu the third time.

The Levi’im (or in their absence, the firstborn) wash the hands of the Kohanim in preparation of their ascending the Duchan. At the conclusion of the Shemoneh Esreh repetition, the chazzan recites Kaddish Tiskabbel. In the middle, before the words Tiskabbel… are uttered, the ba’al tekiah blows 10 blasts of the shofar.

We conclude the Tefilla with Ein KeElokeinu and Aleinu and their respective Kaddish recitals (congregations that did not say the Shir shel Yom and LeDavid Hashem Ori after Shacharis do so now, each followed by its respective Kaddish.)

                        We conclude with 30 final blasts of the shofar (according to Minhag Ashkenaz. Minhag Sefarad need not blow any additional blasts as they blew those 30 blasts during the silent Shemoneh Esreh) to complete the full count of 100 blasts of the shofar.

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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One Response to “Parshas Ha’azinu”

  1. Finkle Art says:

    For full explanation of Shofar, its influence on prayer and its historical antecedents going back to the Temple sacrifices,
    go to:

    https://sites.google.com/site/shofarwebpage/

    http://www.hearingshofar.com

    http://ShofarCorps.com

Comments are closed.

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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.

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.

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.
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.
M. Goldman
(Via E-mail)

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