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December 23, 2014 / 1 Tevet, 5775
 
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Parshas Naso

Weekly Luach - Shabbat Shalom

Vol. LXV No. 22                                                 5774

 

New York City
CANDLE LIGHTING TIME
May 30, 2014 – 1 Sivan 5774
7:59 p.m. NYC E.D.T.

 

Sabbath Ends: 9:10 p.m. NYC E.D.T.
Sabbath Ends: Rabbenu Tam 9:27 p.m. NYC E.D.T.
Weekly Reading: Naso
Weekly Haftara: Va’yehi Ish Echad (Judges 13:2-25)
Daf Yomi: Rosh Hashanah 22
Mishna Yomit: Chulin 9:5-6
Halacha Yomit: Shulchan Aruch, Orach Chayyim 382:15-17
Rambam Yomi: Hilchos  Bikurim chap. 6-8
Earliest time for Tallis and Tefillin: 4:28 a.m. NYC E.D.T.
Sunrise: 5:28 a.m. NYC E.D.T.
Latest Kerias Shema: 9:11 a.m. NYC E.D.T.
Sunset: 8:19 p.m. NYC E.D.T.
Pirkei Avos: 6
Sefiras HaOmer: 45

 

Today is Rosh Chodesh Sivan.

Friday morning: Shacharis with inclusion of Ya’aleh VeYavo in the Shemoneh Esreh, half-Hallel, Kaddish Tiskabbel. We take out one Sefer Torah from the Ark. We read in Parashas Pinchas (Bamidbar 28:1-15), we call four Aliyos (Kohen, Levi, Yisrael, Yisrael). The Baal Keriah recites half-Kaddish. We return the Torah to the Aron, Ashrei, U’va LeTziyyon – we delete Lamenatze’ach. The chazzan recites half-Kaddish; all then remove their Tefillin.

Musaf of Rosh Chodesh, followed by Reader’s repetition and Kaddish Tiskabbel, Aleinu, Shir Shel Yom, Borchi Nafshi and their respective Kaddish recitations (for mourners). Nusach Sefarad say Shir Shel Yom and Borchi Nafshi after half-Hallel, and before Aleinu they add Ein K’Elokeinu with Kaddish DeRabbanan.

Mincha Erev Shabbos: In the Shemoneh Esreh we say Ya’aleh VeYavo, which we also add to Birkas Hamazon as well as mention of Rosh Chodesh in Beracha Acharona (Me’ein Shalosh) at all times. Kiddush Levana at first opportunity (we usually wait until Motza’ei Shabbos).

From Rosh Chodesh until Isru Chag we do not say Tachanun (others extend this practice until the 12th day of Sivan). No Hazkaras Neshamos; we do say Kel Erech Appayim but at the conclusion of Kerias HaTorah we do not say Yehi Ratzon and we do say Lamenatze’ach.

Motzaei Shabbos,Saturday evening,is the onset of the 3 days of Hagbala – the preparatory period before Shavuos. According to some minhagim, the same relaxation of Sefira observance that we allow on Lag BaOmer applies to the days before Shavuos as well. See Shulchan Aruch, Orach Chayyim 493, and Mishna Berura (ad. loc.), where the various minhagim are clearly delineated.

 

This coming Tuesday night (candle lighting 8:04 p.m. NYC. E.D.T.), the first night of Shavuos, we wait with prayers until nighttime to fulfill the “Sheva Shabbasos temimos” – the completeness of seven weeks of Sefira. Maariv of Yom Tov (some say Yotzros), the Shemoneh Esreh of Shalosh Regalim. Kiddush of Shalosh Regalim with Shehecheyanu. It is customary to have a dairy appetizer on Shavuos. The main meal should nevertheless include meat. In Birkas Hamazon at the conclusion of the seuda we add Ya’aleh VeYavo. It is customary to stay awake all night, learn Torah and say Tikkun Leil Shavuos.

Wednesday morning: Shacharis of Yom Tov (some congregations add the appropriate Yotzros as found in the Machzor), Shemoneh Esreh of Shalosh Regalim, followed by whole Hallel. We then remove two Sifrei Torah from the Ark. We say the 13 Middos. We call the first Aliya (the Kohen) but before the beracha over the Torah is recited, the Baal Keriah reads Akdamos. In the first Sefer Torah we call five aliyos – we read in Parashas Yisro (Shemos 19:1-20:23) from “Bachodesh Ha’shelishi” until the end of the Parasha. We then take the second Sefer and place it on the Bimahnext to the first Sefer and recite half Kaddish. Maftir is read in the second Sefer in Parashas Pinchas (Bamidbar 28:26-31) from “U’veyom Habikkurim” until “Veniskeihem.” The haftara is in Yechezkel (1:1-28, 3:12). The chazzan chants Kah Keli followed by Ashrei, Yehallelu,  LeDavid Mizmor, etc. and we return the Sifrei Torah to the Ark.

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.

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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