Vaeira Bulletin in PDF format
If one is in the middle of shemoneh esrei and hears a person saying kaddish, he should stop and listen to the amein yehei shmei rabba…..until yisbarach; quite possibly shome’ah k’oneh applies.
Moshe Rabbeinu felt he needed to leave the tamei city in order to daven. He apparently felt that the shechinah was indeed with him when he davened. Can we say the same?
Shemos Bulletin in PDF format
When bowing in shemoneh esrei, it is sufficient to bow slightly (say 45 degrees) , until the bones of the body begin to protrude. Do NOT bow till the body is horizontal (90 degrees). The head should also be ‘bowed,’, not “up.”
HaShem tells Moshe Rabbeinu: Do not come near; take your shoes off your feet, for the place where you are standing is Holy land (Shemos 3:5). Are these 2 phrases contradictory? Where was Moshe Rabbeinu standing? There are different interpretations in the commentaries—-one is: do not come near [into the Holy place, and if you insist that you want to, nevertheless, act accordingly and take your shoes off…
Do not treat the Holy place cavalierly…realize what it is …..and then act accordingly.
Vayechi bulletin in PDF format
If a person is davening or learning Torah in another room, and overhears kaddish or kedushah from another room, he may respond, but he is not obligated to. The same applies if one is walking by a Shul. [This does not apply to women in the ezras nashim who are joining in to thedavening downstairs. They are obligated to respond, as they are joined in with the tzibbur.]
The possuk says that Yaakov Avinu bowed down towards the front of the bed. The Gemara says that this teaches that the shechinah rests at the head of a sick person’s bed. I am certain that the reason is because of the intensity of the sick person’s prayers, which should tell ussomething about how our Shuls should be!
Vayigash Bulletin in PDF format
The berachah which women make in the morning–she’asanee kiretzono–has three different meanings suggested by the commentaries:
- According to the Tur, it is a form of tzidduk hadin over the fact that she has less mitzvos than a man does.
- According to Rav Samson Rafael Hirsch, it is a form of thanksgiving that she is exempt from certain mitzvos due to her already-elevated soul, thus freeing her to establish a Jewish home and to raise her children.
- According to Teshuvos Yeshuos Yaakov, it is a reference to the medrash which states that HKBH “consulted” with the angels over Adam’s being created. There was no such consultation over woman’s creation, as HKBH saw the absolute necessity in creating her. Thus–kiretzono!
I asked Rabbi Ari Enkin, a noted mechaber of Halachic works and a former shiur-giver at BTYA, to give some mar’ei mekomos for the issue of the kedushah in the ezras nashim of a Shul. Here they are!
Below are sources on the kedusha of the ezras nashim: Pri Megadim E.A. 151:1 Avnei Nezer 33 (he says it has kedusha — but less than the beis haknesses) Aruch Hashulchan 154:7 Minchas Yitzchak 7:8 Shevet Halevi 5:21 Chochmas Adam 86:15 (No kedusha at all!!) Mishnas Yosef Hilchos Beis Haknesses 19
MIkeitz Bulletin in PDF format
- It is required to daven al hanissim (according to many, more correctly–v’al hanissim) from a siddur, not by heart, as one is not used to saying it.
- Whenever hallel shalem is said, care must be taken to say every single word, and to pronounce every word correctly, or one is running the risk of a beracha l’vatala (and also one would not be yotzei).
- Although it is definitely preferable to say Hallel right after shemoneh essray; but if it were not said, one could and should say it the entire day, until sunset.
- If one forgot to say al hanissim (or v’al hanissim) in bentching in the middle of the second berachah, and the conclusion of the berachah has already been said, one should continue bentching, and upon reaching the special harachaman prayer which is said on Shabbos or Yom Tov, one says: “harachaman hu ya’aseh lanu nissim v’nifla’os keshaim she’assah la’avoseinu bayamim haheim bazeman hazeh……Biyemei…..
The yevanim didn’t destroy the Beis HaMikdash….they “only” defiled it. And it is quite instructive that they did not simply spill out all oils–they desecrated them. That should teach us about maintaining the kedusha of a Beis K’nesses. If someone were to be caught destroying a Shul , chas veshalom–wewould recoil in horror, would we not? Is it that different to disgrace and dishonor its kedushah?