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WEEKLY SCHEDULE

Erev Shabbat - NOVEMBER 8

Candle Lighting 4:37 pm

Shir Hashirim 4:15 pm

Mincha/Arvit 4:30 pm

SHABBAT

Rabbi Moses Parasha Shiur 8:15 am

Shacharit 8:45 am

Teen Minyan 9:15 am

Rabbi Moses Shiur 0:00 pm

Mincha/Arvit 4:00 pm

(Followed By Seudah Shlishit)

Havdalah 5:30 pm

SUNDAY

Shacharit 8:00 am & 9:00 am

(Followed By Breakfast)

Monday - Friday

Shacharit 6:30 am

Sunday - Thursday

Mincha/Arvit 4:35 pm

Torah At Mogen David (Mon-Thurs) 8:30 pm

Erev Shabbat - NOVEMBER 15

Candle Lighting 4:32 pm

Shir Hashirim 4:15 pm

Mincha/Arvit 4:30 pm

IMPORTANT HALALHIC TIMES

Earliest Talit & Tefillin 5:29 am

Hanetz Hachama 6:20 am

Last Time for Shema M”A 8:17 am

Last Time for Shema GR”A 8:58 am

Latest Tefillah M”A 9:21 am

Latest Tefillah GR”A 9:51 am

Hazot Hayom 11:37 am

NOV 8 - NOV 14, 2019 10 CHESHVAN - 16 CHESHVAN 5780

Parashat Lech Lecha

CONGREGATION MOGEN DAVID

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NOVEMBER

Rabbi Leon Stitskin Donald Copelof

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Samuel Venouziou Trudy Bird

Mary Bauer Shia Yunger

Dora Helfend Lois Chazen

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Mary Kramer Bluma Glovinsky

NOVEMBER

Eliyahu Hazani Matan Shaliehsaboo

Shifrah Manuel Mia Genish

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Rosette Levy Avraham Zaghi

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Mona Cohen Luis Castro

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NOVEMBER

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Neil & Rachel Sheff

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Your Prayers So That Each May Be Granted

Refoua Shelema

Chaya Liel Bat Tali, Yehoshua Ben Orah,

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Meir Ben Devorah, Avraham Ben Rachel,

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Naama Bat Aviva, Gideon Ben Leslie,

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please call us at (310) 556-5609, or

email us at office@mogen-david.org,

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KIDDUSH Sponsored By

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In Honor Of Joey & Joelyn’s Birthday

HAPPY BIRTHDAY

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In Memory Of Moshe Ben Yehoshua

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Parashat Shemot

Opening Medication Packaging on Shabbat Question: Is it permissible to open the packaging of medication tablets on Shabbat? Answer: It is common nowadays that many pharmaceutical compa-nies manufacture their medication tablets in a packaging of which one side is made of plastic and the other side is made of foil with the name of the company and medication imprinted on it. In order to remove the tablets, one must tear the foil in which the tablet is en-cased. One of the thirty-nine forbidden works on Shabbat (listed in the Mishnah in the seventh chapter of Masechet Shabbat) is “erasing.” Since the name (and company) of the medication is printed on the foil, by tearing the foil, the words printed on it will no longer be legi-ble which constitutes a concern of the forbidden work of “erasing” on Shabbat. We must therefore discuss whether or not it is permis-sible to tear the foil encasing around the tablets on Shabbat. Although the act of erasing writing on Shabbat is certainly a Torah prohibition, this only applies when one erases in order to write, for instance, if one erases writing in a notebook which then allows him to once again write on the paper. However, if one is not erasing in order to write, this kind of erasing constitutes only a rabbinic prohi-bition. If so, erasing the words on the back of a package of tablets is cer-tainly not considered “erasing in order to write.” Thus, our discus-sion involves a form of erasing which is only a rabbinic prohibition and there is no concern for a Torah prohibition of erasing whatsoev-er. We must now discuss what Maran Rabbeinu zt”l writes in several of his works that when any rabbinic prohibition is being performed on Shabbat, if one does not intend to perform this forbidden work and one does not care about that outcome that ensues as a result of it, there is not prohibition to perform such a work. For example, if one walks on snow on Shabbat, although one is crushing the snow as he is walking, since crushing snow with one’s feet is only a rabbinic prohibition, one may walk on it on Shabbat, for this walking causes only a rabbinic prohibition the result of which (the crushed snow) one does not care about. This is therefore per-missible (see Chazon Ovadia-Shabbat, Part 4, page 171). The same would apply to tearing the packaging of the medication. Since the one tearing the packaging does not intend to perform the forbidden work of erasing letters and does not care about this out-come whatsoever, it seems that there is room for leniency to tear such packaging on Shabbat so that one may use the pills on Shab-bat. Indeed, the Sefer Shemirat Shabbat Ke’Hilchata (page 519) quotes Hagaon Harav Shlomo Zalman Auerbach zt”l as ruling leniently on this matter and adds that although some Acharonim rule stringently regarding a similar case, in our situation where the pills are meant to heal some sort of illness, there is certainly room to permit doing so. Nevertheless, one who acts stringently and tears the packaging on Erev Shabbat and prepares the necessary amount of tablets for Shabbat before the onset of Shabbat shall certainly be blessed. This is especially true when the tablets are not meant for an ill indi-vidual in which case there is more room to act stringently. Summary: According to the letter of the law, one may tear the packaging of medication tablets on Shabbat although by doing so, the letters on the back of the packaging are being torn. One who acts stringently and tears the packaging before the onset of Shab-bat shall be blessed.

Parashat Lech Lecha

Avraham and Sarah return to Israel after their brief and frightening famine driven exile to Egypt, and take the exact same route back and even stopping at the very same lodges. That is how the chachamim, quot-ed by Rashi, interpret the Torah (13:3), "And he went to his journeys from the south up to Bet El…." Rashi further quotes that Avraham was either modeling for us appropriate loyalty to places where one has been served well or appropriate concern to pay back loans, in this case loans that he had incurred as a poor and hungry traveler. Some commentaries find that the idea of paying back one's debts to be elemental and undeserving of any attention in the records of Avraham and Sarah. In-deed they would argue that stressing the simple re-payment of loans, mandatory behavior which is ex-pected of all, demeans the lessons thae Avot have to teach us. As a result it has been suggested that Av-raham had a "theological debt" to address. It follows that Avraham who would not miss an opportunity to bring respect to Hashem, returned to all those who questioned his beliefs on the way down. Avraham, now a wealthy man, could tell how he had been visi-bly protected by Hashem in Egypt and his faith had been rewarded. This is the magnitude of the kiddush Hashem that Av-raham wished to shape as he traveled back to Israel "to his journeys". Perhaps we too have been granted that opportunity or will be granted it, to be mekadesh shem shamnayim as we reflect on our travelling in life and all the chessed Hashem has bestowed upon us. The challenge we have to recognize the good and kindness and then thank Hashem at each and every turn in our lives as ultimately we believe all is for the good--'kol d'avid Rachmana, l'tav avid.' Shabbat Shalom, Rabbi Yehuda Moses Rav HaKehillah/Senior Rabbi

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