Short outline for people who have Nachala
- The recitation of Kaddish. – unable to be done without a minyan.
- Being Shaliach Tzibbur – unable to be done without a minyan .
- The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
- Lighting a candle in "menucha" of the deceased and any other sort of Mitzva "Leiluy nishmat"
Time: This is a recurring meeting Meet 8-8.05 pm
Meeting ID: 743 6266 1737
לוח זמני תפלה לקיץ תש"פ
Summer Timetable 5780 – 2020
סוף זמן קראת שמע
פלג מנחה (תה״ד)
פלג מנחה (לבוש)
מנחה וקבלת שבת
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
Q & A on Parashat Achare – Kedoshim
All references are to the verses and Rashi's commentary, unless otherwise stated
- Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
- What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
16:2 – Death.
- How long did the first Beis Hamikdash exist?
16:3 – 410 years.
- What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
16:4 – Only the four linen garments worn by an ordinary Kohen.
- How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
16:4 – Five times.
- How many times did he wash his hands and feet from the Kiyor (copper laver)?
16:4 – Ten times.
- The Kohen Gadol offered a bull Chatas to atone for himself and his household. Who paid for it?
16:6 – The Kohen Gadol.
- One of the goats that was chosen by lot went to Azazel. What is Azazel?
16:8 – A jagged cliff.
- Who is included in the "household" of the Kohen Gadol?
16:11 – All the Kohanim.
- For what sin does the goat Chatas atone?
16:16 – For unknowingly entering the Beis Hamikdash in the state of tumah.
- After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
16:23 – They must be put into geniza and not be used again.
- Where were the fats of the Chatas burned?
16:25 – On the outer Mizbe'ach.
- Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
16:32 – The Kohen Gadol.
- From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
- What is the penalty of kares?
17:9 – One's offspring die and one's own life is shortened.
- Which categories of animals must have their blood covered when they are slaughtered?
17:13 – Non domesticated kosher animals and all species of kosher birds.
- When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
17:15 – When the food enters the esophagus.
- The Torah commands the Jewish People not to follow the "chukim" of the Canaanites. What are the forbidden "chukim"?
18:3 – Their social customs.
- What is the difference between "mishpat" and "chok"?
18:4 – A "mishpat" conforms to the human sense of justice. A "chok" is a law whose reason is not given to us and can only be understood as a decree from Hashem.
- May a man marry his wife's sister?
18:18 – Yes, but not during the lifetime of his wife.
- Why was Parshat Kedoshim said in front of all the Jewish People?
19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
- Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
- Why is the command to fear one's parents followed by the command to keep Shabbat?
19:3 – To teach that one must not violate Torah law even at the command of one's parents.
- Why does Shabbat observance supersede honoring parents?
19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the "expense" of Hashem's honor.
- What is "leket?"
19:9 – "Leket" is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
- In Shemot 20:13, the Torah commands "Do not steal." What does the Torah add when it commands in Vayikra 19:11 "Do not steal?"
19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
- "Do not do wrong to your neighbor" (19:13). To what "wrong" is the Torah referring?
19:13 – Withholding wages from a worker.
- By when must you pay someone who worked for you during the day?
19:13 – Before the following dawn.
- How does Rashi explain the prohibition "Don't put a stumbling block before a sightless person?"
19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
- In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
19:15 – The judge might think: "This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.
- When rebuking someone, what sin must one be careful to avoid?
19:17 – Causing public embarrassment.
- It's forbidden to bear a grudge. What example does Rashi give of this?
19:18 – Person A asks person B: "Can I borrow your shovel?" Person B says: "No." The next day, B says to A: "Can I borrow your scythe?" A replies: "Sure, I'm not stingy like you are."
- The Torah forbids tattooing. How is a tattoo made?
19:28 – Ink is injected into the skin with a needle.
- How does one fulfill the mitzvah of "hadarta p'nei zaken?"
19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
- What punishment will never come to the entire Jewish People?
20:3 – "Karet" — being spiritually "cut off."
- What penalty does the Torah state for cursing one's parents?
20:9 – Death by stoning.
- When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
20:10 – Chenek (strangulation).
- What will result if the Jewish People ignore the laws of forbidden relationships?
20:22 – The land of Israel will "spit them out."
- Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20:23 – All of them.
- Is it proper for a Jew to say "I would enjoy eating ham?"
20:26 – Yes.
תן לו משלו שאתה ושלך שלו
בהיות ובימים אלו, ימי הספירה,
נהגו ללמד פרקי אבות ברבים, וכן הוא מנהגו של מרן הרב שליט"א, על כן נביא
כמידי שנה מעט מהענינים הנזכרים בפרקי אבות.
שנינו בפרקי אבות (פ"ג
מ"ח), רבי אלעזר איש ברתותא אומר, תן לו משלו, שאתה ושלך שלו. וכן דוד הוא
אומר, "כי ממך הכל ומידך נָתַנו לך".
והנה ביאור מה שאמרו "תן
לו משלו", שכל מה שיש בידו של האדם הוא מאת ה' יתברך, ועל כן אמר התנא, תן לו, לקדוש ברוך הוא, משלו, מפני
שאתה ושלך שלו, כי כל מה שהשפיע השם יתברך עושר לעשירים, אינו אלא בבחינת
"פקדון", והעשיר הוא רק כעין "אפוטרופוס" (אחראי על חלוקת
הכספים) על מה שיש לו, כדי שיוכל לעזור לנצרכים ולעניים. וממילא ראוי גם הוא לחיות
בעושר. וביאור הדברים הוא על פי מה שהלכה רווחת בשלחן ערוך חושן משפט (סימן רמו),
לגבי מי שהלך מן העולם והשאיר אחריו צוואה שהוא נותן כל נכסיו מתנה לאחד מבניו,
שזו לשון מרן השלחן ערוך שם: "הכותב כל נכסיו מתנה לאחד מבניו, לא עשהו אלא
הוא יורש כל הנכסים כאחד מאחיו בלבד". כלומר, אף על פי שהאב כתב שהוא נותן את
כל נכסיו רק לבנו האחד, אין אנו אומרים שאותו הבן הוא היורש היחיד, מפני שאנו אומדים
(משערים) את דעתו של האב, שלא היה בכוונתו לנשל את כל בניו מנכסיו, אלא שיהיו אחיו
מכבדים את אותו הבן ונשמעים לו בחלוקת הירושה, ולכן אותו הבן הוא אכן האחראי על כספי הירושה, אבל
אינו נוטל בירושה אלא כאחד האחים בלבד. וכמו כן כאשר הקדוש ברוך הוא משפיע עושר על
אחד מבניו מבני ישראל, אין אותו אחד מישראל נחשב בעלים על עושרו, כי אם רק
לאחיו העניים, לתומכם ולסעדם. ובשכר זאת ראוי הוא לכבוד, כמו שאמרו בעירובין (פו.)
רבי היה מכבד את העשירים, וכן רבי עקיבא היה מכבד את העשירים. וברור שהכוונה
לעשירים יראי שמים וגומלי חסדים. וכתוב בספר חסידים, שיש מקרים שאיזה אדם אינו
ראוי בכלל לחיות, ובכל זאת הוא חי מפני שאחרים זקוקים לו. ואם יפסיק לסייע לאחרים,
מיד יסתלק מן העולם. וכן לעתים, אדם
חוטא לפני ה' יתברך, והיה מן הראוי לענשו בחולאים קשים וכיו"ב, והשם יתברך
אינו מעניש את אותו האדם מפני שאחרים צריכים לו וזכות הרבים תלויה בו, ועוד אפשר
שיחזור בתשובה לתקן את שעיוות
“Give Him from that which is His, for You and Yours are
publicly expound Pirkei Avot (Ethics of the Fathers) during this period of the
Omer (as is indeed the custom of Maran Harav Shlit”a), let us discuss some
prevalent thoughts on Pirkei Avot as we do every year at this time.
Bartota says: Give Him from that which is His, for you and yours are his.
Similarly, King David said: ‘For everything is from You and from Your hand we
have given to You.’”
one owns in this world is from Hashem; thus, the Tanna tells us to “give Him,”
Hashem, “from that which is His, for you and yours are His,” meaning that all
of the wealth that Hashem bestows upon the wealthy is only considered a
“deposit” and the wealthy are merely considered the “guardians” of Hashem’s
possessions, in order for them to be able to assist the needy and the
downtrodden. As a result, they are indeed worthy of living a life of affluence.
This can be explained with a very interesting Halacha from Shulchan Aruch
Choshen Mishpat (Chapter 246) regarding one who departs from this world and
leaves over a will in which he bequeaths all of his possessions to one of his
sons as a gift: “If one writes [a will leaving] all of his possessions as a
gift for one of his sons, he has only made him a guardian and he inherits the
possessions equally among the rest of his brothers.” This means that although
the father has written in his will that he is leaving all of his possessions
for only one of his sons, we do not say that this son is the sole inheritor,
for we assume that the father did not intend to remove the rights of his other
sons to his possessions; rather, he only meant for his other sons to respect
this particular son and to heed his instructions as to the division of the
inheritance. Thus, this particular son is indeed responsible for the financial
aspects of the inheritance; however, he only collects a share of the
inheritance which is equal to that of his other brothers. Similarly, when
Hashem showers wealth upon one of his sons among the Jewish nation, this
particular Jew is not considered to be the owner of this wealth; rather, he is
only considered a guardian appointed to divide it among his needy brethren in
order to support them. In lieu of this, he is indeed worthy of honor, as the
Gemara in Masechet Eruvin (86a) states that Rabbi Yehuda HaNassi and Rabbi
Akiva would respect wealthy individuals. Clearly, this refers to wealthy
individuals who feared Heaven and performed kindness and charity. The Sefer
Chassidim indeed writes that there are certain situations when a certain
individual may not really be so deserving of life, however, he will continue to
live because others depend on him. If he stops helping others, he shall
immediately depart from this world. Similarly, at times when one sins before
Hashem, he is deserving of all sorts of harsh illnesses and the like, however,
Hashem does not punish this person because others depends on him and the merit
of the public protects him and this will in turn facilitate him with the
opportunity to repent and mend that which he has broken
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