Newsletter Parashat Devarim – Shabbat Chazon – Tisha BeAv – Summer Holidays

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Tisha BeAv 
Times
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Remember
Motzae Shabbat
(1) At Motzae Shabbat say Hamavdil
(2) Change clothes & shoes
(Arbit will be slightly later)
(3) Come to the Bet Hakeneset
(4) No havdala at home
(i) if unwell follow the halachot of a sick person on Tisha BeAv
(5) Meore Haesh said in the Bet Hakeneset
before Megilat Echa

Sunday
End of the fast
(1) before eating say Havdala  
reciting the Berachot on
(a)  Bore Peri Hagefen
(b) Hamavdil Ben Kodesh LeChol
NO
(i) Besamim – spices
(ii) Ner – candlelight
***********
Moorlanenews 
will be having a break for the next few weeks
return in time for Elul & Selichot
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Amud Yomi every morning
Masechet Berachot
Come and learn before Shacharit
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TONIGHT
live on Zoom
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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:37

Fast begins: 9:26

ערבית: 10:50

9:08

9:13

8:27

7:46

7:30

16/17 July

דברים 

(שבת חזון)

10:24

10:20

9:13

9:04

8:18

7:39

7:20

23/24 July

ואתחנן (שבת נחמו)

10:09

10:05

9:19

8:53

8:07

7:30

7:10

30/31 Jul

עקב

9:53

9:50

9:24

8:40

7:55

7:20

7:00

6/7 Aug

ראה  (ש''מ)

9:36

9:35

9:30

8:26

7:43

7:08

6:45

13/14 Aug

שופטים

********
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
*******
Youth Library Feb 21 Allowing books to be read in shul.gif
***********************
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Rabbi Yaakov Hillel – Straight from the Heart
*****
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Sephardic World
*************
Q & A Parashat Devarim
  1. How do we see from the beginning of Parshat Devarim that Moshe was concerned for the Jewish Peoples honor?
    1:1 Moshe mentions only the names of the places where the Jewish People sinned, but does not mention the sins themselves.
  2. How much time elapsed between leaving Mt. Sinai and sending the spies?
    1:2 – 40 days.
  3. Moshe rebuked the Jewish People shortly before his death. From whom did he learn this?
    1:3 – From Yaakov, who rebuked his sons shortly before his death.
  4. Why did Moshe wait until he had smitten the Amorite kings before rebuking the Jewish People?
    1:4 So that no one could say, “What right has he to rebuke us; has he brought us into any part of the Land as he promised?”
  5. What were some of the achievements that resulted from the Jewish People “dwelling” at Mt. Sinai?
    1:6 – They received the Torah, built the mishkan and all its vessels, appointed a Sanhedrin, and appointed officers.
  6. Why does the Torah single out the names of the avot in connection with the giving of the Land?
    1:8 – Each of the avot possessed sufficient merit for the Jewish People to inherit the Land.
  7. What did Moshe convey to the Jewish People by saying: “You today are like the stars of the Heavens”?
    1:10 – They are an eternal people, just as the sun, moon and stars are eternal.
  8. Apikorsim” (those who denigrate Talmud scholars) observed Moshes every move in order to accuse him. What did they observe, and what did they accuse him of?
    1:13 They observed the time he left home in the morning. If Moshe left early, they accused him of having family problems (which drove him from his home). If he left late, they accused him of staying home in order to plot evil against them.
  9. Moshe was looking for several qualities in the judges he chose. Which quality couldn't he find?
    1:15 – Men of understanding.
  10. Moshe told the judges, “The case that is too hard for you, bring it to me.” How was he punished for this statement?
    1:17 – When the daughters of Tzelofchad asked him a halachic question, the law was concealed from him.
  11. Why did Moshe describe the desert as great and frightful?
    1:19 – Because the Jewish People saw huge, frightening snakes and scorpions in the desert.
  12. Which tribe was not represented among the spies?
    1:23 – Levi.
  13. Which city did Calev inherit?
    1:36 – Hebron.
  14. How many kingdoms was Avraham promised? How many were conquered by Yehoshua?
    2:5 – Avraham was promised the land of ten kingdoms. Yehoshua conquered seven. The lands of Moav, Ammon and Esav will be received in the time of the mashiach.
  15. Why were the Jewish People forbidden to provoke Ammon?
    2:9 – This was a reward for Lots younger daughter, the mother of Ammon, for concealing her fathers improper conduct.
  16. Why were the Jewish People not permitted to conquer the Philistines?
    2:23 – Because Avraham had made a peace treaty with Avimelech, King of the Philistines.
  17. How did Hashem instill the dread of the Jewish People into the nations of the world?
    2:25 – During the battle against Og, the sun stood still for the sake of the Jewish People, and the whole world saw this.
  18. Why did Moshe fear Og?
    3:2 – Og possessed merit for having once helped Avraham.
  19. Who was instrumental in destroying the Refaim?
    3:11 – Amrafel.
  20. What was the advantage of Reuven and Gad leading the way into battle?
    3:18 – They were mighty men, and the enemy would succumb to them.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין סעודה
מפסקת בשנה זו 

ערב תשעה באב, אסרו חכמים לאכול בשר ולשתות יין
בסעודה המפסקת, (היא הסעודה שאוכל לפני תחילת הצום, אחר חצות היום). וכן אסרו
לאכול שני תבשילים בסעודה המפסקת, וישנם כמה פרטי דינים בזה. אולם בשנה זו  שתענית תשעה באב תחול ביום ראשון, נמצא שערב תשעה באב חל ביום השבת,
ולפיכך, מפני כבוד שבת
,
שאסור לנהוג בה דיני אבלות, אמרו
חכמים שבסעודה זו (שהיא סעודה שלישית של שבת קודם תחילת התענית), אוכל אדם ושותה
כל צרכו, “ומעלה על שולחנו אפילו כסעודת שלמה בשעתו
“.

ובדברי הפוסקים מצאנו בביאור דברי רבותינו שני
פירושים, שיש אומרים שמה שאמרו רבותינו שאדם מעלה על שולחנו אפילו כסעודת שלמה
בשעתו, אין הכוונה בזה שאסור להמנע ממאכלי בשר ושתיית יין ביום השבת, אלא שאם רוצה
אדם לאכול בשר ויין בסעודה זו, רשאי לעשות כן, אבל בכל זאת ראוי להימנע מאכילת בשר
ושתית יין וכדומה בסעודה מפסקת אף על פי שהיא חלה ביום שבת, וזאת מפני אסונינו
הגדול בחורבן הבית
.

אבל לדעת רוב רבותינו הראשונים, פירוש דברי
רבותינו הוא כפשוטם, שאין להמנע מאכילת בשר ושתיית יין ביום שבת אף בסעודה המפסקת,
מפני כבוד השבת. ובספר שבלי הלקט
(לרבינו צדקיה בן רבי אברהם הרופא שחי לפני
כשמונה מאות שנה בעיר רומא שבאיטליה), הביא תשובת רבינו קלונימוס איש רומי שהשיב
לרבי יקר, שאם חל תשעה באב ביום ראשון התירו הגאונים לאכול בשר ולשתות יין בסעודה
המפסקת
, מפני כבוד שבת, ואין צריך לשנות שולחנו בשבת,
ובלבד שיש לו לישב בדאבת נפש שלא לנהוג בשמחה
.

וכן יש לנהוג להלכה ולמעשה, שבסעודה מפסקת שחלה
ביום שבת, כמו בשנה זו , אין להימנע מאכילת בשר וכדומה (וכן מותר לשיר
זמירות שבת בסעודה זו מפני כבוד השבת
)

The Laws of the Last Meal Before the Fast of Tisha Be’av
This Year 

On Erev Tisha Be’av, our Sages prohibited eating meat and
drinking wine during the last meal before the onset of the fast of Tisha Be’av
held after halachic midday. They likewise forbade eating two cooked foods
during this meal. Nevertheless, this year, since the fast of Tisha Be’av
is observed on Sunday, “Erev Tisha Be’av” will thus coincide with Shabbat.
Thus, in honor of Shabbat during which observance of mourning customs is
forbidden, our Sages said that during this meal (which is actually Seuda
Shelishit
, the third Shabbat meal and the last meal before the fast) one
may eat and drink one’s fill and “one may serve on his table like a feast of
King Solomon during his reign.”

Among the Rishonim, we find two different ways to explain
this statement of our Sages: Some explain that when they said that “one may
serve on his table like a feast of King Solomon during his reign,” this does
not mean that one may not abstain from eating meat and drinking wine; rather,
if one wishes, one may eat meat and drink wine during this meal. It is
nevertheless preferable to abstain from eating meat and drinking wine during
the last meal before the fast of Tisha Be’av even when Erev Tisha Be’av falls
out on Shabbat in commemoration of the great tragedy of the destruction of the
Bet Hamikdash.

On the other hand, most Rishonim explain that one should
not abstain from eating meat and drinking wine on Shabbat, even during the last
meal before the fast of Tisha Be’av, in honor of Shabbat. The Sefer Shiboleh
Ha’Leket (authored by Rabbeinu Tzidkiyah ben Rabbi Avraham Ha’Rofeh who lived
in Rome approximately eight hundred years ago) quotes a responsa by Rabbeinu
Klonimus of Rome who wrote to Rabbeinu Yakar that if Tisha Be’av falls out on
Sunday, the Geonim permitted one to eat meat and drink wine during the last
meal before the fast in honor of Shabbat. One need not spare anything from
one’s table as long as one sits and eats solemnly and does not act joyfully.

The Halacha indeed follows this opinion that during the
last meal before the fast of Tisha Be’av which is held on Shabbat as is the
case this year, one should not abstain from eating meat and the like (one
may likewise sing Shabbat songs during this meal in honor of Shabbat).

Newsletter Parashat Matot – Mase – Shabbat Rosh Chodesh Ab Rachman

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Have a look at our website www.moorlane.info 
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Rosh Chodesh 
Ab Rachman
is 
THIS 
Shabbat
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
*******
Youth Library Feb 21 Allowing books to be read in shul.gif
***********************
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**************
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Rabbi Yaakov Hillel – Straight from the Heart
*****
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Sephardic World
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********

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:48

10:45

9:03

9:20

8:34

7:52

7:30

9/10 July

מטות־מסעי

)
רח(

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 Parashat Matot – Mase

Matot

  1. Who may annul a vow?
    30:2 – Preferably, an expert in the laws of nedarim. Otherwise, three ordinary people.
  2. When may a father annul his widowed daughter's vows?
    30:10 – If she is under 12 1/2 years old and widowed before she was fully married.
  3. Why were the Jewish People not commanded to attack Moav, as they were to attack Midian?
    31:2 – Because Moav only acted out of fear against the Jewish People. Also, Ruth was destined to come from Moav.
  4. Those selected to fight Midian went unwillingly. Why?
    31:5 – They knew that Moshe's death would follow.
  5. What holy vessels accompanied the Jewish People into battle?
    31:6 – The aron and the tzitz.
  6. Those who killed in the war against Midian were required to remain outside the”machane” (camp). Which machane?
    31:19 – The Machane Shechina.
  7. Besides removing traces of forbidden food, what else is needed to make metal vessels obtained from a non-Jew fit for a Jewish owner?
    31:23 – Immersion in a mikve.
  8. “We will build sheep-pens here for our livestock and cities for our little ones.” What was improper about this statement?
    32:16 – They showed more regard for their property than for their children.
  9. During the conquest of the Land, where did Bnei Gad and Bnei Reuven position themselves?
    32:17 – At the head of the troops.
  10. What promise did Bnei Gad and Bnei Reuven make beyond that which Moshe required?
    32:24 – Moshe required them to remain west of the Jordan during the conquest of the Land. They promised to remain after the conquest until the Land was divided among the tribes.

Masei

  1. Why does the Torah list the places where the Jewish People camped?
    33:1 – To show G-d's love of the Jewish People. Although it was decreed that they wander in the desert, they did not travel continuously. During 38 years, they moved only 20 times.
  2. Why did the King of Arad feel at liberty to attack the Jewish People?
    33:40 – When Aharon died, the clouds of glory protecting the Jewish People departed.
  3. What length was the camp in the midbar?
    33:49 – Twelve mil (one mil is 2,000 amot).
  4. Why does the Torah need to specify the boundaries that are to be inherited by the Jewish People?
    34:2 – Because certain mitzvot apply only in the Land.
  5. What was the nesi'im's role in dividing the Land?
    34:17 – Each nasi represented his tribe. He also allocated the inheritance to each family in his tribe.
  6. When did the three cities east of the Jordan begin to function as refuge cities?
    35:13 – After Yehoshua separated three cities west of the Jordan.
  7. There were six refuge cities, three on each side of the Jordan. Yet, on the east side of the Jordan there were only two and a half tribes. Why did they need three cities?
    35:14 – Because murders were more common there.
  8. To be judged as an intentional murderer, what type of weapon must the murderer use?
    35:16 – One capable of inflicting lethal injury.
  9. Why is the kohen gadol blamed for accidental deaths?
    35:25 – He should have prayed that such things not occur.
  10. When an ancestral field moves by inheritance from one tribe to another, what happens to it in Yovel?
    36:4 – It remains with the new tribe.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

אכילת בשר
מראש חודש אב

מבואר במשנה במסכת תענית (דף כו:) שגזרו חכמים,
שבערב תשעה באב, דהיינו בסעודה המפסקת, שהיא הסעודה האחרונה שאוכל לפני התענית,
אין לאכול בשר, וכן אין לשתות יין, ולא יאכל אדם שני תבשילין, כגון אורז וביצה
וכדומה, אלא תבשיל אחד בלבד
.

ומבואר מן הדברים כי אין איסור מן הדין באכילת
בשר אלא בסעודה המפסקת בלבד ומכל מקום נהגו ישראל שלא לאכול בשר כלל, מיום ראש
חודש אב ועד יום עשירי באב
.
ומנהגים אלו נזכרו כבר בדברי
הגאונים ורבותינו הראשונים, ופשטו בכל ישראל
. ואין חילוק בין
בשר בהמה לבשר עוף, שבכל אופן אסור לאכלו, ואפילו תבשיל שנתבשל עם בשר, כגון מרק,
אף על פי שהוציאו ממנו את הבשר, אין לשתות ממנו
, מפני טעם הבשר
שיש בו. אבל דגים אינם בכלל האיסור ומותר לאכלם
.  

אכילת בשר ביום ראש חודש וביום עשירי באב
מנהג הספרדים להקל באכילת בשר ביום
ראש חודש אב עצמו, כפי שביארנו בהלכה הקודמת, אבל האשכנזים נוהגים להחמיר אף ביום
ראש חודש אב. ובזה הספרדים מיקלים יותר מהאשכנזים. ולעומת זאת לגבי אכילת בשר ביום
עשירי באב, מנהג הספרדים להחמיר שלא לאכול בשר ביום עשירי באב כולו, ולמנהג
האשכנזים יש להקל באכילת בשר ושתיית יין מיום עשירי באב אחר חצות היום
.

מנהג התימנים בענין אכילת בשר
מנהג אחינו בני תימן, בכל ארצות
תימן, שלא היו נמנעים מאכילת בשר ושתיית יין, אלא בסעודה מפסקת של ערב תשעה באב,
שכן הוא עיקר דין התלמוד. אולם עתה שזכו לעלות לארץ ישראל, וכאן המנהג פשוט להחמיר
בזה בכל תשעת הימים, כתב מרן רבינו עובדיה יוסף זצוק”ל, שעליהם לנהוג בזה
כמנהג ארץ ישראל, ואסור לפרוץ גדר בזה, ובפרט שכאן ניכר יותר ענין החורבן, שרואים
עין בעין מקום חורבן הבית, ואז בודאי שייך יותר לנהוג איסור בדבר. (חזון עובדיה
עמוד קע
).

אכילת בשר בערב שבת
בשבתות שבתוך תשעת הימים, אוכלים
בשר, ומותר לטעום בערב שבת מהתבשילים שיש בהם בשר כדי לתקן את המאכל (כגון להוסיף
מלח וכדומה) ויש מיקלים לטעום מן המאכלים של שבת אף שלא לצורך, לפי שעל פי דברי
המקובלים יש ענין גדול לטעום ממאכלי השבת, ומרן רבינו עובדיה יוסף זצוק”ל כתב
שיש להקל בזה, ומכל מקום המחמיר תבוא עליו ברכה
.

אכילת בשר שנותר משבת
כתב מרן רבינו זצוק”ל, שאם
נשאר בשר מן המאכלים שבשלו לכבוד שבת, מותר לאכול מהם במוצאי שבת ב”סעודה
רביעית” שהיא הסעודה שאוכלים במוצאי שבת. והמיקל לאכול מבשר זה שנשאר מסעודת
שבת אף בשאר ימות השבוע, יש לו על מה שיסמוך, ולקטנים שלא הגיעו לגיל מצוות יש
להקל באכילת בשר שנשאר משבת אף בימות החול. (אך בתנאי שלא יבשל לכתחילה כמות גדולה
לשבת בכדי שישאר לו בשר לימות החול). ולילדים קטנים מאוד שאינם מבינים כלל את משמעות
חורבן הבית, מותר לתת אף לכתחילה בשר בימים אלו
, ומותר לבשל עבורם
בשר בשבוע זה שחל בו תשעה באב
.

אדם חלש הזקוק לאכילת בשר
חולה, אף על פי שאין בו סכנה, מותר
לו לאכול בשר בימים אלו. וכן יולדת תוך שלושים יום ללידתה מותרת באכילת בשר. וכן
מינקת שהתינוק שלה חלש, ואם תמנע מאכילת בשר יוכל הדבר להשפיע לרעה על בריאות
הילד, מותרת באכילת בשר. וכן מעוברת שסובלת הרבה בהריונה יש להקל לה לאכול בשר
בימים אלו. אבל אדם בריא שאוכל בשר בזמן שנוהגים בו איסור, גדול עוונו מנשוא, והרי
הוא פורץ גדר, ועונשו גדול

Eating Meat Following Rosh Chodesh Av

The Mishnah in Masechet Ta’anit (26b) tells us that on
Erev Tisha Be’av during the last meal one eats before the fast, one may not eat
meat, drink wine, or eat two cooked foods, such as rice and an egg. Although
the letter of the law dictates that the prohibition to eat meat only applies
during the last meal one eats before the fast of Tisha Be’av, nevertheless, the
custom of the Jewish nation is to abstain from eating meat from Rosh Chodesh Av
until the Tenth of Av. These customs have already been mentioned by the Geonim
and early Poskim and have been accepted by the Jewish people. There is no
distinction between meat and chicken, as it is prohibited to consume any of
them. Even a food cooked with meat, for instance a soup cooked with meat,
should not be eaten even after the meat has been removed, due to its meat
flavor. Fish is not included in this prohibition and is permitted to be eaten.

Eating Meat on Rosh Chodesh and on the Tenth of Av
The Sephardic custom is to permit eating meat on the day of Rosh Chodesh
itself, as we have explained in the previous Halacha; Ashkenazim customarily
forbid this even on the day of Rosh Chodesh. Regarding this aspect, Sephardim
are more lenient than Ashkenazim. On the other hand, regarding eating meat on
the Tenth of Av, the Sephardic custom is to prohibit eating meat during the
entire day of the Tenth of Av (i.e. until sunset of the Tenth of Av), whereas
the Ashkenazi custom is to permit consumption of meat and wine following
halachic mid-day of the Tenth of Av.

The Yemenite Custom Regarding Eating Meat
The custom of Yemenite Jews was to only abstain from eating meat and drinking
wine during the meal immediately preceding the fast of Tisha Be’av; however,
they would not abstain from doing so during the other days of the month of Av,
in accordance with the letter of the law of the Talmud. Nevertheless, now that
they have merited settling to Israel where the prevalent custom is to abstain
from this during the “Nine Days,” Maran Rabbeinu zt”l writes that they
should accept upon themselves the local custom and they may not act
differently. This is especially true since the destruction of the holy Temple
is felt in Israel more than in other places, for the location of the
destruction is clearly visible for all to see and it is thus certainly
befitting to act stringently in this matter.

Eating Meat on Erev Shabbat
On Shabbatot within the “Nine Days”, one should certainly eat meat. On may also
act leniently and taste meat dishes on Erev Shabbat to see if the dish requires
any improvement (such as more salt and the like). Some say that one may be
lenient to taste from such Shabbat dishes even when it is not necessary to do
so, for according to the Mekubalim, it is important to taste Shabbat dishes on
Erev Shabbat. Maran Rabbeinu Ovadia Yosef zt”l writes that one may be
lenient regarding this matter; however, one who acts stringently is truly
praiseworthy.

Meat Left Over from Shabbat
Maran Rabbeinu zt”l writes that if some meat is left over from dishes
that were cooked in honor of Shabbat, one may partake of this meat on Motza’ei
Shabbat during “Seuda Revi’it” (the fourth meal of Shabbat which is
eaten upon the conclusion of Shabbat). This is especially true if one regularly
eats meat during “Seuda Revi’it.” One who is lenient and partakes of meat
left over from dishes cooked in honor of Shabbat even during the other days of
the week indeed has on whom to rely. Regarding minors who have not yet reached
Bar/Bat Mitzvah age, they may be lenient and partake of such leftover meat on
other weekdays as well. (All this applies only when one did not intentionally
cook a large amount for Shabbat in order for there to be leftovers for during
the week.) Regarding young children who do not comprehend the matter of the
destruction of the Bet Hamikdash at all, one may feed them meat during these
days and one may even cook meat for them during the week during which Tisha
Be’av falls out.

An Individual who is Weak and Needs to Eat Meat
One who is ill, even with a non-life-threatening illness, may eat meat during these
days. Similarly, a woman who is within thirty days of giving birth may eat meat
during these days. Furthermore, if a woman is nursing a weak child and
abstaining from eating meat could possibly impact the health of the baby, she
may eat meat during this time. Similarly, a pregnant woman who suffers very
much during her pregnancy may act leniently and eat meat during these days.
However, if a healthy individual eats meat during this period when everyone
else customarily abstains from doing so, his sin is too great to bear, he is
considered a “fence-breacher,” and he shall be severely punished.

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Newsletter Parashat Pinchas – Shabbat Mevarechim

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Have a look at our website www.moorlane.info 
*****************
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Bar Mitzvah 
Invitation
With Gratitude to Hashem
We are pleased to invite you 
to the Bar Mitzva of 
our dear son
Moshe Yisrael  
Benouich
at
Bnos Yisroel New Hall
This Shabbat Pinchas 3rd July.
Shacharit 9am
Followed by Kiddush from 12 pm approx.
Family Daniel Benouaich

Moorlanenews
would like to take this opportunity 
to wish 
R'Daniel & Mrs. Benouich
a big Mazal Tov 
on celebrating the 
Bar Mitzvah of their son
Moshe Yisrael
Sheyizke legadel batorah, mitzvot, umaasim tovim

Mazal Tov 
to 
families 
Benouich & Melul
*******
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Please pray for the 
refua shelema of 
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
****
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Latest edition attached to this email
***
Youth Library Feb 21 Allowing books to be read in shul.gif
******
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
6:00 pm Mincha followed by shiur
*****************
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*******************
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Sephardic World
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********

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:56

10:50

8:59

9:25

8:38

7:55

7:40

2/3 July

פינחס (ש''מ)

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 Parashat Pinchas

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. Why was Pinchas not originally a kohen?
    25:13 – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon's grandson, was born prior to the anointing.
  2. Why was Moav spared the fate of Midian?
    25:18 – For the sake of Ruth, a future descendant of Moav.
  3. What does the yud and hey added to the family names testify?
    26:5 – That the families were truly children of their tribe.
  4. Korach and his congregation became a “sign.” What do they signify?
    26:10 – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
  5. Why did Korach's children survive?
    26:11 – Because they repented.
  6. Name six families in this Parsha whose names are changed.
    26:13,16,24,38,39,42 – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
  7. Who was Yaakov's only living granddaughter at the time of the census?
    26:46 – Serach bat Asher
  8. How many years did it take to conquer the Land? How many to divide the Land?
    26:53 – Seven years. Seven years.
  9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get?
    26:55 – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
  10. What do Yocheved, Ard and Na'aman have in common?
    26:24,56 – They came down to Mitzrayim in their mothers' wombs.
  11. Why did the decree to die in the desert not apply to the women?
    26:64 – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
  12. What trait did Tzlofchad's daughters exhibit that their ancestor Yosef also exhibited?
    27:1 – Love for Eretz Yisrael.
  13. Why does the Torah change the order of Tzlofchad's daughters' names?
    27:1 – To teach that they were equal in greatness.
  14. Tzlofchad died for what transgression?
    27:3 – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbat. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisrael after the sin of the meraglim.
  15. Why did Moshe use the phrase “G-d of the spirits of all flesh”?
    27:16 – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person's level.
  16. Moshe “put some of his glory” upon Yehoshua. What does this mean?
    27:20 – That Yehoshua's face beamed like the moon.
  17. Where were the daily offerings slaughtered?
    28:3 – At a spot opposite the sun. The morning offering was slaughtered on the west side of the slaughtering area and the afternoon offering on the east side.
  18. Goats are brought as musaf sin-offerings. For what sin do they atone?
    28:15 – For unnoticed ritual impurity of the Sanctuary or its vessels.
  19. Why is Shavuot called Yom Habikkurim?
    28:26 – The Shavuot double-bread offering was the first wheat-offering made from the new crop.
  20. What do the 70 bulls offered on Succot symbolize?
    29:18 – The seventy nations.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין תספורת בימי בין המצרים

מרוב תוקף האבלות בימי בין
המצרים, נהגו האשכנזים שלא להסתפר ולהתגלח, מיום שבעה עשר בתמוז ועד יום עשירי באב
.

 

אולם הספרדים ובני עדות המזרח
לא נהגו להחמיר בזה, אלא מנהגינו כעיקר תקנת רבותינו התנאים, שגזרו אחר חורבן בית המקדש,
שבשבוע שחל בו תשעה באב אסור מלספר ולכבס, וכן פסקו הרמב”ם ומרן השולחן ערוך
.

 . ועד אז מותר לספרדים
להסתפר ולהתגלח
.

 

ולענין תספורת לנשים בשבוע שחל
בו, או בכל ימי בין המצרים למנהג האשכזים, הדבר תלוי במחלוקת אחרת, וכפי שנבאר
:

 

נחלקו הפוסקים, לענין אשה שאבלה
על אחד משבעת קרוביה (אב ואם, אח ואחות, בן ובת
, ובעל), האם
היא אסורה להסתפר, כשם שלאנשים אסור להסתפר, או שאיסור זה אינו נוהג באשה
.

 

ולהלכה, מרן השלחן
ערוך, אשר הספרדים וכל בני עדות המזרח הולכים לאורו, פסק שאין איסור תספורת נוהג
באשה. ועל כן תיכף אחר שבעת ימי האבל, מותר לאשה להסתפר
. אבל
הרמ”א, שלפי הוראותיו הולכים האשכזים, פסק שאיסור תספורת נוהג גם בנשים
.

 

ולפי זה נראה, שלדעת מרן השלחן
ערוך, ולמנהג הספרדים, אין איסור תספורת נוהג בנשים. אבל למנהג האשכנזים היוצאים
ביד רמ”א, אף הנשים בכלל איסור זה. וכן פסק הגאון רבי משה פיינשטיין
זצ”ל, ועוד מגדולי הפוסקים
.

 

ומכל מקום יש מרבני האשכנזים
שכתבו, שאף על פי שבאבלות ממש, מנהגם  הוא שגם הנשים אינן מסתפרות, מכל מקום
בבין המצרים רשאיות הנשים להקל בזה, כי אין תוקף מנהג האבלות חמור כל כך מצד הדין,
רק בתורת מנהג, כמו שביארנו. אבל בשבוע שחל בו תשעה באב, שאז איסור התספורת הוא
מתקנת  חכמי המשנה ממש, ולא רק מחמת המנהג, אין לחלק בין אנשים לנשים
.

 

ומכל מקום מנהג הספרדים להקל
בזה לגמרי כמו שכתבנו, אפילו בשבוע שחל בו תשעה באב.

 

The Laws of Taking Haircuts During the “Three Weeks”

As a result of the mourning
observed during the “Three Weeks,” the Ashkenazi custom is to abstain from
shaving and taking haircuts beginning from the Seventeenth of Tammuz until the
Tenth of Av.

 

Nevertheless, the Sephardic
custom is not as stringent and follows the letter of the law established by a
Tannaic enactment (following the destruction of the Bet Hamikdash) which is to
prohibit taking haircuts and laundering clothing during the week during which
Tisha Be’av falls out. The Rambam and Maran Ha’Shulchan Aruch rule likewise.

 

Regarding a woman taking a
haircut during the week during which Tisha Be’av falls out or during the “Three
Weeks” according to the Ashkenazi custom, this depends on a different
disagreement among the Poskim, as follows:

 

The Poskim disagree regarding
whether a woman who is in mourning for one of seven relatives (father, mother,
brother, sister, son, daughter, or husband) is forbidden to take a haircut just
as it is forbidden for a male mourner or does this prohibition not apply to
women.

 

Halachically speaking, Maran
Ha’Shulchan Aruch, whose rulings are followed by Sephardic and Middle Eastern
Jews, writes that the prohibition to take a haircut does not apply to women.
Thus, immediately following the initial seven days of mourning, a woman may
take a haircut. Nevertheless, the Rama, whose rulings are followed by Ashkenazi
Jews, writes that the prohibition to take a haircut applies to women as well.

 

It therefore seems that
according to Maran Ha’Shulchan Aruch and the Sephardic custom, the prohibition
to take haircuts observed in mourning of the destruction of the Bet Hamikdash
does not apply to women either. However, according to the Rama and the
Ashkenazi custom, women are also included in this prohibition. Hagaon Harav
Moshe Feinstein zt”l and other great Poskim rule likewise.

 

On the other hand, there are
Ashkenazi Poskim who write that although women are prohibited to take haircuts
while in actual mourning for a relative, nevertheless, woman may act leniently
and take haircut during the “Three Weeks,” for this is not as much a halachic
prohibition according to the letter of the law as it is a custom which has been
accepted. However, during the week during which Tisha Be’av falls out, when it
is an actual prohibition to take a haircut based on the edict of the Sages of
the Mishnah and not merely customary, there is no distinction between men and
women.

 

Nevertheless, as we have
stated above, the Sephardic custom is to permit women to take haircuts even
during the week during which Tisha Be’av falls out.

 

Newsletter Parashat Balak

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Have a look at our website www.moorlane.info 
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Mazal Tov 
to
Rabbi & Mrs Stamler
on celebrating the wedding 
of their son
Shmuel Aron 
to 
Malki 

Wishing Chatan & Kala
a big Mazel Tov
with
Beracha, Hatzlacha &  
build a bayit ne'eman beyisrael

Moorlanenews
would like to use this opportunity
to thank 
Rabbi Stamler
for all his Torah, advice & guidance
for the bet hakeneset 

*****
Taanit 
Shiva Asar BeTammuz 
on 
Sunday 27th June
Taanit begins 1:12 am
Shacharit 8:00 am
Mincha 9:10 pm
Shekia 9:41 pm
Fast ends 10:48 pm
*****
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Please pray for the 
refua shelema of 
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
***
Youth Library Feb 21 Allowing books to be read in shul.gif
******
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
6:00 pm Mincha followed by shiur
*****************
image.png
image.png
*******************
image.png

Sephardic World
image.png page
********

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

11:00

10:55

8:56

9:27

8:40

7:56

7:40

25/26 June

בלק


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 Parashat Balak

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. Why did Moav consult specifically with Midian regarding their strategy against the Jews?
    22:4 – Since Moshe grew up in Midian, the Moabites thought the Midianites might know wherein lay Moshe's power.
  2. What was Balak's status before becoming Moav's king?
    22:4 – He was a prince of Midian.
  3. Why did G-d grant prophecy to the evil Bilaam?
    22:5 – So the other nations couldn't say, “If we had had prophets, we also would have become righteous.”
  4. Why did Balak think Bilaam's curse would work?
    22:6 – Because Bilaam's curse had helped Sichon defeat Moav.
  5. When did Bilaam receive his prophecies?
    22:8 – Only at night.
  6. G-d asked Bilaam, “Who are these men with you?” What did Bilaam deduce from this question?
    22:9 – He mistakenly reasoned that G-d isn't all-knowing.
  7. How do we know Bilaam hated the Jews more than Balak did?
    22:11 – Balak wanted only to drive the Jews from the land. Bilaam sought to exterminate them completely.
  8. What is evidence of Bilaam's arrogance?
    22:13 – He implied that G-d wouldn't let him go with the Moabite princes due to their lesser dignity.
  9. In what way was the malach that opposed Bilaam an angel of mercy?
    22:22 – It mercifully tried to stop Bilaam from sinning and destroying himself.
  10. How did Bilaam die?
    22:23 – He was killed with a sword.
  11. Why did the malach kill Bilaam's donkey?
    22:33 – So that people shouldn't see it and say, “Here's the donkey that silenced Bilaam.” G-d is concerned with human dignity.
  12. Bilaam compared his meeting with an angel to someone else's meeting with an angel. Who was the other person and what was the comparison?
    22:34 – Avraham. Bilaam said, “G-d told me to go but later sent an angel to stop me. The same thing happened to Avraham: G-d told Avraham to sacrifice Yitzchak but later canceled the command through an angel.”
  13. Bilaam told Balak to build seven altars. Why specifically seven?
    23:4 – Corresponding to the seven altars built by the Avot. Bilaam said to G-d, “The Jewish People's ancestors built seven altars, but I alone have built altars equal to all of them.”
  14. Who in Jewish history seemed fit for a curse, but got a blessing instead?
    23:8 – Yaakov, when Yitzchak blessed him.
  15. Why are the Jewish People compared to lions?
    23:24 – They rise each morning and “strengthen” themselves to do mitzvot.
  16. On Bilaam's third attempt to curse the Jews, he changed his strategy. What was different?
    24:1 – He began mentioning the Jewish People's sins, hoping thus to be able to curse them.
  17. What were Bilaam's three main characteristics?
    24:2 – An evil eye, pride and greed.
  18. What did Bilaam see that made him decide not to curse the Jews?
    24:2 – He saw each tribe dwelling without intermingling. He saw the tents arranged so no one could see into his neighbor's tent.
  19. What phrase in Bilaam's self-description can be translated in two opposite ways, both of which come out meaning the same thing?
    24:3 – “Shatum ha'ayin.” It means either “the poked-out eye,” implying blindness in one eye; or it means “the open eye”, which means vision but implies blindness in the other eye.
  20. Bilaam told Balak that the Jews' G-d hates what?
    24:14 – Promiscuity.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ימי “בין המצרים

הבהרה:
באחת
ההלכות האחרונות
, פירסמנו שמותר להשתמש במדיח כלים, לכלי
חלב וכלי בשר יחד, ועיקר ההיתר היה, מאחר והסבון המעורב במי המדיח, פוגם את כל המאכלים
שבתוכו, עוד לפני שהמים רותחים. ועתה קיבלנו פניות רבות, שיש בזה בעיה מצד
המציאות, כי ישנם מדיחי כלים, שמזרימים מים רותחים עוד לפני כניסת הסבון למדיח.
לכן עלינו להבהיר, שבודאי במדיח כזה, אין להשתמש לכלי בשר וכלי חלב יחד. ולשמועים
ינעם
.

ימי “בין המצרים

הימים שבין שבעה
עשר בתמוז לבין תשעה באב, נקראים ימי “בין המצרים” על שם הפסוק
(במגילת איכה פרק
א פסוק ג) “כל רודפיה השיגוה בין המצרים”, ואמרו רבותינו זכרונם לברכה,
שְאֵלוּ הימים, הם הימים שבין שבעה עשר בתמוז לתשעה באב
, שבהם נכנסו
האויבים לירושלים עיר קדשנו ותפארתנו, ופרעו פרעות בישראל, עד יום תשעה באב, שבו
החריבו את בית המקדש בעוונות הרבים, ומאז ועד היום עם ישראל אינו יושב בטח, ותמיד
קמים עליו אויבים מבית ומחוץ
.

ואף
על פי שזכינו תהלות לאל עליון, לחזור לארץ קדשינו בצורה יחסית חופשית, עדיין לא
זכינו לגאולה שלימה, כי בית חיינו חרב, ואומות העולם מציקות לעם ישראל יום יום,
והצרות תוכפות יותר ויותר. ועל הכל, מבחינה רוחנית, שאנו רחוקים מאד מהגאולה
האמיתית, עד שישוב ה' וירחם על נחלתו, וישוב לגאול אותנו גאולה שלימה, גאולת
עולמים
.

דרגות
האבלות בימים אלה, ושבוע שחל בו תשעה באב

במשך
השבוע נבאר את דיני “בין המצרים” (ממה שכתבנו בשנים קודמות, ובתוספת
נופך). ודינים אלו מחולקים. שמיום י”ז בתמוז ועד ראש חודש אב, נוהגים מעט
מנהגי אבלות. ומיום ראש חודש אב, מוסיפים על מנהגים אלה עוד מנהגים אחרים
.
ולאחר
מכן בשבוע שחל בו תשעה באב, נוהגים מנהגי אבלות נוספים
.

תיקון
חצות

מכיון
שימי “בין המצרים” הם ימי אבל לעם ישראל, נוהגים בהם כמה מנהגי אבל
,
וחסידים
ואנשי מעשה נוהגים לומר “תיקון חצות” אחר חצות היום בימי בין המצרים.
(חצות היום, היינו, שמחלקים את הלילה, מהשקיעה עד הזריחה לשתיים
,
והנקודה
האמצעית, היא “חצות” הלילה, מלשון “מחצית”, ובאותה השעה ביום,
הוא זמן חצות היום. ובהרבה לוחות שנה מופיעה זמן חצות היום, או חצות הלילה
,
שהוא
שווה לזמן חצות היום), ואומרים “תיקון רחל” שבו פסוקים של בכי וצער על
חורבן בית המקדש, ומנהג זה הוא מנהג ותיקין, והביאו מרן החיד”א בספרו מורה
באצבע, וכתב שכן נהגו בארץ ישראל על פי דברי רבינו האר”י ז”ל, וכן כתב
עוד בספרו שו”ת יוסף אומץ. וכתב שנוהגים לומר “תקון רחל”, משום
שתקון רחל מיוסד על בכיה ומספד על חורבן הבית. והביא עוד מדברי רבינו האר”י
שכתב שמנהג טוב וכשר לכל בעל נפש לישב באבילות אחר חצות היום בכל ימי בין המצרים,
ולבכות בכיה ממש על חורבן הבית. עד כאן. ובודאי שעל ידי אמירת תיקון חצות יתעורר
כל אחד להצטער על חורבן בית המקדש וכל הצרות שבאו עלינו ועל אבותינו מתוך הגלות
המרה הזו
.

וכן
נוהג מרן הרב עובדיה יוסף ז”ל, לעורר את הצבור לומר תקון חצות בזמן חצות היום
בימי בין המצרים
. (ותיקון רחל מודפס בסידורים). וכן היו
נוהגים לאמרו בישיבת “פורת יוסף
בירושלים. ויש נוהגים
לומר “תיקון חצות” בכל ימות השנה בחצות הלילה, ותבא עליהם ברכה
.

 The “Three Weeks”

The Period of the “Three
Weeks”

The three week period between the Seventeenth of Tammuz and the Ninth of Av is dubbed
by our Sages “Between the Straits,” based on the verse (Eicha 1, 3), “All of
her enemies overtook her between the straits.” Our Sages tell us that these
three weeks between the Seventeenth of Tammuz and the Ninth of Av are when our
enemies entered the holy city of Jerusalem and massacred countless Jewish
people until the Ninth of Av when they finally succeeded in destroying the Holy
Temple. From that day on, the Jewish people no longer dwell securely and we
must endure enemies attacking us from the outside as well as within.

Although, thank G-d, we have merited returning to the holy land relatively
freely, we have nevertheless not yet merited the ultimate redemption, for our
Bet Hamikdash still lies in ruins, the nations of the world are constantly on
the offensive against the Jewish nation, and our tragedies multiply
exponentially every day. We are indeed very spiritually distant from the final
redemption and we hope and pray that Hashem pities us and redeems us once and
for all, speedily in our days.

The Levels of Mourning during this Period and the Laws of the Week during
which Tisha Be’av Falls Out This Year

In the following Halachot we shall, G-d-willing, discuss the laws of the “Three
Weeks.” There are various degrees of mourning observed during this period: From
the Seventeenth of Tammuz until Rosh Chodesh Av, few mourning customs are
observed. From the day of Rosh Chodesh Av, some more mourning customs are
added. During the week during which Tisha Be’av falls out, even more mourning
customs are observed.

Reciting “Tikun Chatzot”
Since these days are a time of mourning for the Jewish nation, we customarily
observe some customs pertaining to mourning. Pious and upstanding people
customarily recite “Tikun Chatzot” (Psalms and prayers related to the destruction
of the Bet Hamikdash) after Halachic midday during the “Three Weeks” (Halachic midday is calculated by
splitting the night time hours between sunset and sunrise and the mid-point is
Halachic midnight. The exact same time
during the day is
Halachic midday. Many Jewish calendars state either only Halachic midnight or midday since they
are in essence the same time.) “Tikun Rachel,” which includes verses that
lament the destruction of the Bet Hamikdash, is recited. Maran HaChida in his
works “Moreh Ba’Etzba” and “Yosef Ometz” writes that this is an ancient custom
that was observed in Israel based on the words of the holy Arizal. He writes
that the custom is to recite “Tikun Rachel” because it is based on weeping and
lamentation for the destruction of holy Temple. He adds in the name of the Ari
who writes that it is a worthy custom to sit and mourn after the
Halachic midday every day during the
“Three Weeks,” including shedding actual tears for the destruction of the Bet
Hamikdash. Through reciting “Tikun Chatzot,” one will surely be moved to tears
because of the sorrow of the destruction of the Bet Hamikdash and all of the
other suffering we and our forefathers have endured during this long and
arduous exile.

Maran Harav Ovadia Yosef z”l indeed encourages his congregation to recite
“Tikun Chatzot” after Halachic midday during the period of the “Three Weeks.”
(“Tikun Rachel” is printed in most Siddurim.) This was indeed the custom in
Yeshivat Porat Yosef in Jerusalem. Some actually have the custom to recite
“Tikun Chatzot” throughout the entire year after
Halachic midnight, and they shall
indeed be blessed.

 

updates

(1)
Tehillim tonight 
*6.45pm* – 7.15pm
*This week ice-cream and cake*
No supper
Boys can play before and after from 6.40 till 7.30 
but there is no supervision before or after that
Going forward there will be refreshments 
but no supper for the moment
(2)
Mazal Tov
to
Daniel & Livy
Ailion 
on the safe arrival of their 
new baby Boy
Sheyegadel Laberit Bizmana
LaTorah Lahupa Ulemaasim tovim

Special Mazal Tov 
to our dear members 
Stuart & Shery Ailion
on their first grandson

Mazal Tov to all the family

Moorlanenews   
would like to use this opportunity 
to wish Stuart & Shery
a big Mazal Tov
&
Thank you for all your years 
serving on the mahamad

(3)
Mazal Tov
to
R'Mordechai & Sharon Benady
on the engagement of their son
Shemuel
to
Rochel Cope

Special Mazal Tov
to our dear friends 
Mr & Mrs. D Salem

Mazal Tov to Families
Benady, Salem & Cope

(4)
Mazel Tov 
to ALL our dear members & friends
who have celebrated Semachot 
in the past few weeks

Reminder: 
Please send your SIMCHA to our email 
so we can advertise it 
We only advertise 
SEMACHOT
when given permission by the 
'Baale Hasimcha' – those making the Simcha
to do so

May we always share in semachot…Amen

newsletter Parashat Chukat

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Have a look at our website www.moorlane.info 
*********
Swim4Torah 5781

We set out at 11 am from Manchester and after heavy holiday traffic around Blackpool arrived at Ullswater around 1 pm, to find the north lakeside road blocked by an accident. We rerouted to the south side; the only parking spaces we could find were at a point where the lake is nearly double as wide as at the original destination. This did not deter our nine intrepid swimmers, and over half of us made it to the other side, three of whom did the reverse trip as well, swimming with impressive strength right to the finishing post. The others also traveled a fair distance and spent between one and two and three-quarter hours swimming in the cold water under a sunny sky, under the watchful eye of our lifeguard R' Yanky Breuer in an inflatable dinghy. The swimmers were presented with a towel with the Swim4Torah 5781 logo and were treated to a barbeque brought up from Manchester by R' Shmuel Oppenheimer, who was accompanied by boys from Moor Lane Shul who were awarded this trip because of their sterling efforts in fundraising for the campaign.
The campaign is now just under £700 short of its bonus goal of £30,000. If you have not as yet donated and would like to, the link is below.
 All the best 
Moshe Stamler 
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20210613_141350.jpg
*****
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Mazal Tov 
to
Avy & Rachel Levy
on the safe arrival
of their new 
baby Boy

Sheyigadel Laberit Bizmana
Latorah Lahupa Ulema'asim tovim

Mazael tov to brothers
Shoham & Osher
*****
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Please pray for the 
refua shelema of 
Shemuel Chaim ben Aiysha
***
Youth Library Feb 21 Allowing books to be read in shul.gif
******
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
6:00 pm Mincha followed by shiur
*****************
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Sephardic World
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********

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

11:00

10:55

8:54

9:26

8:39

7:55

7:40

18/19 June

חקת

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 Parashat Chukat

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. “Take a perfect Para Aduma (red heifer).” What does the word “perfect” temima mean in this context?
    19:2 – Perfectly red.
  2. How many non-red hairs disqualify a cow as a Para Aduma?
    19:2 – Two.
  3. man dies in a tent. What happens to the sealed metal and earthenware utensils in the tent?
    19:14,15 – The metal utensils are impure for seven days, even if they are sealed. The sealed earthenware vessels are unaffected.
  4. What happens to the one who: a) sprinkles the water mixed with the ashes of the Para Aduma; b) touches the water; c) carries the water?
    19:21 – a) Remains tahor; b) He, but not his clothing, contracts tumah; c) He and his clothing contract tumah.
  5. Why was the mitzvah of the Para Aduma entrusted to Elazar rather than to Aharon?
    19:22 – Because Aharon was involved in the sin of the Golden Calf.
  6. Why does the Torah stress that all of the congregation came to Midbar Tzin?
    20:1 – To teach that they were all fit to enter the Land; everyone involved in the sin of the spies already died.
  7. Why is Miriam's death taught after the law of Para Aduma?
    20:1 – To teach that just as sacrifices bring atonement, so too does the death of the righteous.
  8. During their journey in the midbar, in whose merit did the Jewish People receive water?
    20:2 – Miriam's.
  9. Why did Moshe need to strike the rock a second time?
    20:11 – After he hit it the first time, only a few drops came out since he was commanded to speak to the rock.
  10. When Moshe told the King of Edom that the Jewish People would not drink from the well-water, to which well did he refer? What do we learn from this?
    20:17 – To the well that traveled with the nation in the midbar. This teaches that one who has adequate provisions should nevertheless purchase goods from his host in order to benefit the host.
  11. The cloud that led the Jewish People leveled all mountains in their path except three. Which three and why?
    20:22 – Har Sinai for receiving the Torah, Har Nevo for Moshe's burial, and Hor Hahar for Aharon's burial.
  12. Why did the entire congregation mourn Aharon's death?
    20:29 – Aharon made peace between contending parties and between spouses. Thus, everybody mourned him.
  13. What disappeared when Aharon died?
    20:29 – The clouds of glory disappeared, since they sheltered the Jews in Aharon's merit.
  14. Which “inhabitant of the South” (21:1) attacked the Jews?
    21:1 – Amalek.
  15. For what two reasons did G-d punish the people with snakes specifically?
    21:6 – The original snake, which was punished for speaking evil, is fitting to punish those who spoke evil about G-d and about Moshe. And the snake, to which everything tastes like dust, is fitting to punish those who complained about the manna which changed to any desired taste.
  16. Why did the Jewish People camp in Arnon, rather than pass through Moav to enter Eretz Canaan?
    21:13 – Moav refused them passage.
  17. What miracle took place at the valley of Arnon?
    21:15 – The Amorites hid in caves in the mountain on the Moabite side of the valley in order to ambush the Jews. When the Jews approached, the mountain on the Eretz Canaan side of the valley moved close to the other mountain and the Amorites were crushed.
  18. What was the “strength” of Amon that prevented the Jewish People from entering into their Land?
    21:24 – G-d's command, “Do not harass them” (Devarim 2:19).
  19. Why was Moshe afraid of Og?
    21:34 – Og had once been of service to Avraham. Moshe was afraid that this merit would assist Og in battle.
  20. Who killed Og?
    21:35 – Moshe.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: שעון
מעורר, האם מותר להכינו מערב שבת, על מנת שיצלצל בעצם יום השבת
?

תשובה: הנה
לעצם עריכת והכנת השעון שיצלצל בשבת, לכאורה יש לדון בזה לאיסור, שהרי הזכרנו כבר
בעבר את דברי הברייתא במסכת שבת (דף יח.), “אין נותנים חטים
לתוך ריחים של מים כדי שיטחנו ביום השבת”. כלומר, אסור להכניס חטים
לפני כניסת השבת, לריחים (כעין מכונה לטחינת חטים, המופעלת על ידי תנועת גלגל מים
בשבת). ואף על פי שלא נעשית כאן כל מלאכה בשבת עצמה, שהרי מניחים את החטים מערב
שבת, והם הולכות ונטחנות מאליהן על ידי תנועת המים בשבת, מכל מקום, הואיל
והריחים משמיעות קול רעש בשבת, יש בזה משום זלזול בכבוד השבת
. ונחלקו רבותינו בגמרא אם להלכה אנו תופסים כדברי
הברייתא.  כי יש מי שמפרש שדברי הברייתא הם לכל הדעות, ולפיכך אסור להתחיל
מלאכה מערב שבת בדבר המשמיע קול בשבת עצמה, ויש אומרים שדברי הברייתא תלויים
במחלוקת אחרת בין בית שמאי לבית הלל, ולדעת בית הלל אין לחוש להשמעת קול שכזו
בשבת, ומותר להכניס חטים לריחים מערב שבת על מנת שיטחנו בשבת עצמה
.

ולהלכה פסק מרן השלחן ערוך (סימן רנב), שמותר
לתת חטים לתוך ריחים של מים סמוך לחשיכה
(לפני כניסת השבת),
ואין חוששים להשמעת קול שיאמרו ריחים של פלוני טוחנות בשבת. וכתב על זה
הרמ”א (שלאורו הולכים יוצאי אשכנז), ויש אוסרים בריחים
, וכן בכל דבר שיש
לחוש להשמעת קול, וכן נוהגים לכתחילה, אבל במקום הפסד יש להקל
.

ומעתה נבא לנדון שלנו, שלכאורה לפי דברי
הרמ”א שאסור לגרום שיצא קול רעש בשבת, כמו כן אסור לגרום להפעלת קול רעש
שגורם השעון מעורר, שהרי יש בזה זלזול בכבוד השבת, שנראה כאילו יהודי מפעיל את
השעון בשבת וגורם לרעש בשבת. ולפי זה למנהג האשכנזים יהיה אסור להפעיל שעון מעורר
שיצלצל בשבת
.

וכן פסק להלכה הגאון רבי משה פיינשטיין בשו”ת
אגרות משה (חאו”ח ח”ד סימן ע), שלמנהג האשכנזים ההולכים לאורו של
הרמ”א, יש לאסור הפעלת שעון  מעורר בשבת, אם הוא קול שנשמע גם מחוץ לחדר
שהוא נמצא בו. (אבל אם אין הקול חזק כל כך, ואינו נשמע אלא באותו חדר שהשעון נמצא
בו, אף הוא כתב להתיר). ומבואר מזה שדעתו של הגאון היתה להשוות הפעלת שעון מעורר
לכל כלי המחולל רעש בשבת
.

אולם מרן הרב עובדיה יוסף זצ”ל בתשובה
שהובאה בספר ילקוט יוסף (שבת א' עמ' פט) הביא דברי כמה אחרונים הסוברים שיש להקל
בזה אף לשיטת הרמ”א. שהרי לכל הדעות, אם אין הקול נשמע ממש מחמת פעולה שנעשית
שמיד לאחריה הוא בא, כמו בהפעלת ריחים
,
אלא רק לאחר זמן, אין לאסור בזה
מחמת השמעת קול. ועוד יש להוסיף על כך
,
שהרי רוב בני אדם אינם מכוונים בכל
יום את השעון שיצלצל, אלא הוא מוכן אצלם בכל יום ויום להקיצם משנתם. ובאופן כזה
בודאי שאין לאסור את הפעלת השעון בשבת, שהרי כתבו הפוסקים, (הובאו דבריו בבית יוסף
סימן שלח) שמותר להפעיל מערב שבת שעון שבכל שעה הוא מצלצל בקול רעש, הואיל והכל
יודעים ששעון זה הוא מוכן מאז ומתמיד, ואין מי שמפעילו בכל יום ויום, ובאופן כזה
לא שייך איסור כלל. וכן פסק הרמ”א להלכה
.

ועל כן העיקר להלכה, שבין לאשכנזים ובין לספרדים, מותר בהחלט להכין מערב שבת
שעון שיצלצל בשבת לעוררם משנתם. וכן העלה הגאון רבי אליעזר יהודה ולדנברג
ז”ל. ועוד רבים מגדולי הפוסקים
.

ובהלכה הבאה נדון בעזרת ה' עוד בענינים אלו.

Question: May one set an alarm clock to go off on Shabbat?

Answer: It
would seem to be prohibited to set an alarm clock to go off on Shabbat based on
the Baraita (Shabbat 18a) which states, “One may not place wheat into a
water-operated mill (before Shabbat) in order for the wheat to be ground on
Shabbat.” Although no forbidden work is being performed on Shabbat as the wheat
is being placed in the mill before the onset of Shabbat and it will only be
ground on Shabbat as a result of the water’s movement, nevertheless, since the
mill produces noise on Shabbat, this constitutes a disrespect for the Shabbat.
The Sages of the Talmud disagree whether or not the Halacha follows the opinion
of this Baraita. Some conform this Baraita to all opinions and it will
therefore be forbidden to begin any forbidden work before the onset of Shabbat
if it will continue on Shabbat and produce noise. Others explain that this
Baraita is contingent upon another related disagreement between Bet Shammai and
Bet Hillel such that according to Bet Hillel, there is no concern with such
noise being produced on Shabbat and it will be permissible to place wheat into
a mill before Shabbat in order for it to be ground on Shabbat itself.

Halachically speaking, Maran Ha’Shulchan Aruch (Chapter
252) rules that “It is permissible to place wheat into a water mill shortly
before the onset of Shabbat and we are not concerned that as a result of the
noise, people will say that so-and-so’s mill operates on Shabbat.” The Rama, on
the other hand, rules: “Some rule stringently regarding a mill and anything
else which produces noise. We are indeed preferably concerned with this view;
however, in situations of financial loss, there is room for leniency.”

Based on the above, regarding our situation, it seems
that according to the Rama that one may not cause noise to be produced on
Shabbat, it will likewise be forbidden to set an alarm clock to go off on
Shabbat, for this constitutes a disrespect for the Shabbat as it seems that one
is operating the alarm clock on Shabbat and causing noise to emanate. According
to this, it will be forbidden for Ashkenazim to set an alarm clock to go off on
Shabbat.

Indeed, Hagaon Harav Moshe Feinstein zt”l rules
likewise in his Responsa Igrot Moshe (Orach Chaim, Volume 4, Chapter 70) and
writes that Ashkenazim, who follow the rulings of the Rama, may not set an
alarm clock to go off on Shabbat if it can be heard outside of the room it is located
in. (However, if the volume of the alarm clock is not so strong and can only be
heard within the room it is located in, even Harav Feinstein rules leniently.)
We see that Hagaon Feinstein equates the law of an alarm clock to a vessel
which produces noise on Shabbat.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l (in
a response printed in Yalkut Yosef, Shabbat, Part 1, page 89) quotes several
Acharonim who rule that there is room for leniency in this regard, even
according to the Rama’s opinion, for according to all opinions, if the noise is
not heard immediately after the action the individual performs, such as
regarding a mill, and is only heard later, there is no prohibition of producing
noise here. Additionally, most people do not set their alarm clocks to go off
every day; rather, it is already set to wake them up at the same time every
day. If this is the case, there is certainly no room to prohibit setting an
alarm clock for Shabbat, for the Poskim (quoted by the Bet Yosef in Chapter
338) that it is permissible before Shabbat to set a clock to go off and make
noise every hour of Shabbat since everyone knows that such a clock is set once
and no one sets it every day. The Rama himself quotes this as Halacha.

Thus, halachically speaking, it is permissible for
both Sephardic and Ashkenazi Jews to set alarm clock before the onset of
Shabbat to go off on Shabbat. Hagaon Harav Eliezer Yehuda Waldenberg zt”l
and other great Poskim rule likewise.

In the next Halacha, we shall, G-d-willing, discuss some
more details of this law.

 

Newsletter Parashat Korach – Chodesh Tov

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Have a look at our website www.moorlane.info 
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Tonight is 
Rosh Chodesh
Thursday & Friday
***********
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
6:00 pm Mincha followed by shiur
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Sephardic World
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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:56

10:55

8:54

9:22

8:35

7:52

7:40

11/12 June

קרח

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 Parashat Korach

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. Why did Datan and Aviram join Korach?
    16:1 – Because they were his neighbors.
  2. Why is Yaakov's name not mentioned in Korach's genealogy?
    16:1 – Yaakov prayed that his name not be mentioned in connection with Korach's rebellion (Bereishet 49:6).
  3. What motivated Korach to rebel?
    16:1 – Korach was jealous that Elizafan ben Uziel was appointed as leader of the family of Kehat instead of himself.
  4. What did Korach and company do when Moshe said that a techelet garment needs tzizit?
    16:1 – They laughed.
  5. What warning did Moshe give the rebels regarding the offering of the incense?
    16:6 – Only one person would survive.
  6. Did Moshe want to be the kohen gadol?
    16-6 – Yes.
  7. What event did Korach not foresee?
    16:7 – That his sons would repent.
  8. What does the phrase rav lachem mean in this week's Parsha? (Give two answers.)
    16:7,3 – Rav lachem appears twice in this week's Parsha. It means “much more than enough greatness have you taken for yourself (16:3)” and “It is a great thing I have said to you (16:17).”
  9. What lands are described in this week's Parsha as “flowing with milk and honey”?
    16:12 – Egypt and Canaan.
  10. When did Moshe have the right to take a donkey from the Jewish community?
    16:15 – When he traveled from Midian to Egypt.
  11. What did Korach do the night before the final confrontation?
    16:19 – Korach went from tribe to tribe in order to rally support for himself.
  12. What sin did Datan and Aviram have in common specifically with Goliath?
    16:27 – They all blasphemed.
  13. Before what age is a person not punished by the Heavenly Court for his sins?
    16:27 – Twenty years old.
  14. What happens to one who rebels against the institution of kehuna? Who suffered such a fate?
    17:5 – He is stricken with tzara'at, as was King Uziyahu (Divrei HaYamim II 26:16-19).
  15. Why specifically was incense used to stop the plague?
    17:13 – Because the people were deprecating the incense offering, saying that it caused the death of two of Aharon's sons and also the death of 250 of Korach's followers. Therefore G-d demonstrated that the incense offering was able to avert death, and it is sin, not incense, which causes death.
  16. Why was Aharon's staff placed in the middle of the other 11 staffs?
    17:21 – So people would not say that Aharon's staff bloomed because Moshe placed it closer to the Shechina.
  17. Aharon's staff was kept as a sign. What did it signify?
    17:25 – That only Aharon and his children were selected for the kehuna.
  18. Why are the 24 gifts for the kohanim taught in this week's Parsha?
    18:8 – Since Korach claimed the kehuna, the Torah emphasizes Aharon's and his descendants' rights to kehuna by recording the gifts given to them.
  19. Who may eat the kodshei kodashim (most holy sacrifices) and where must they be eaten?
    18:10 – Male kohanim may eat them and only in the azara (forecourt of the Beit Hamikdash).
  20. Why is G-d's covenant with the kohanim called “a covenant of salt”?
    18:19 – Just as salt never spoils, so this covenant will never be rescinded.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

פירוק דלתות וחלונות בשבת

שאלה: האם מותר לפרק בשבת דלת או חלון מהצירים עליהם הם
מונחים
?

תשובה:בהלכה
הקודמת
, ביארנו שאחת המלאכות שאסור לעשותן בשבת,
היא מלאכת “בונה”. וכשם שאסור לבנות בשבת, או להוסיף דבר במבנה, כמו כן
אסור בשבת לסתור דבר בנוי. וזו היא מלאכת “סותר
“.

ועתה
נבוא לדון בשאלה שלפנינו. כי דלתות הבית והחלונות, הרי הם קבועים בקירות הבית,
ומצד שני, הם בנויים בנפרד, ומונחים וקבועים באמצעות צירים או מסילות. ולכן יש
לדון, האם חיבור הדלת, או פירוקה בשבת, יש בהם חשש איסור משום בונה וסותר בשבת
?

והנה
רבינו הרמב”ם (בפ”י מהלכות שבת) כתב בזו הלשון: המחזיר בשבת דלת של בור
ושל דות ושל יציע, הרי זה תולדת בונה. כלומר, דלת שהיתה מפורקת לפני שבת, ובא אדם
וקבעה בחזרה בשבת, הרי זה חייב משום “בונה” בשבת. וכן המפרק את הדלת
בשבת
, חייב
משום “סותר
“.

וכן
פסק מרן השלחן ערוך (סימן שח), והסביר את הדבר, שמאחר והדלתות מחוברות לבנין
המחובר לקרקע, יש בזה איסור משום בנין וסתירה בשבת
.

ורבינו
הר”ן (שבת מז בהלכות) כתב, שבפירוק והחזרת דלתות בשבת, יש איסור משום בנין
ממש בשבת
.

ולפיכך
כתב הט”ז, שאותם שמסירים בשבת דלתות או חלונות, עוברים איסור מן התורה בשבת,
וחייבים קרבן חטאת. וכן פסק הגאון רבי חיים פלאג'י בספרו כף החיים
.

ואמנם
הגאון החזון איש (סימן נ אות י) כתב, שבדלתות וחלונות שלנו, שהם מונחים ברפיון,
וסובבים על צירים, ובקלות ניתן להסירם, אין איסור בנין וסתירה מן התורה, אלא
מדרבנן, וכן דעת עוד מגדולי הפוסקים בעיקר דין פירוק דלתות
, שאין בדבר איסור
ממש מן התורה. מכל מקום למעשה, בודאי שאסור לפרק בשבת דלתות או חלונות, וכן אסור
להחזירם בהחלט. (ועיין עוד בחזון עובדיה חלק חמישי עמוד רפג
).

ולסיכום: אסור לפרק או להחזיר דלתות וחלונות בשבת.

Disassembling Doors
and Windows on Shabbat

Question:
May
one remove a door from its hinges or a window from its frame on Shabbat?

Answer: In the previous
Halacha
we have
explained that one of the works forbidden on Shabbat is building. However, just
as it is forbidden to build something or add anything to a standing edifice on
Shabbat, it is likewise forbidden to demolish something already built. This is
called the forbidden work of demolishing on Shabbat.

Regarding our question, on one hand, the doors and windows of the house are
affixed to the walls of the house but on the other hand, they are built
separately and then mounted onto hinges or in frames. We must therefore discuss
whether or not mounting or removing a door on Shabbat constitutes the
prohibition of building or demolishing on Shabbat.

The Rambam (Chapter 10 of Hilchot Shabbat) writes as follows: “If one
reinstalls the door of a ditch, pit, or balcony, this is a subcategory of
building.” This means that if a door was taken apart before Shabbat and then
one comes and reinstalls it on Shabbat, he has transgressed the prohibition of
building on Shabbat. Similarly, disassembling a door on Shabbat constitutes the
prohibition of demolishing.

Maran Ha’Shulchan Aruch (Chapter 308) rules likewise and explains that the
reason for this is because the doors are attached to an edifice which is
attached to the ground, the prohibitions of building and demolishing indeed
apply.

Rabbeinu Nissim (Shabbat, page 47 of the Rif) rules that disassembling and
remounting a door on Shabbat constitutes an actual prohibition of building and
demolishing on Shabbat.

Based on this, the Turei Zahav writes that those who remove doors or windows on
Shabbat transgress a Torah prohibition and they are obligated to bring a Chatat offering. Hagaon
Rabbeinu Chaim Palagi rules likewise in his Sefer Kaf Ha’Chaim.

On the other hand, Hagaon Chazon Ish (Chapter 50, Section 10) writes that
regarding our doors and windows which are installed loosely and swing on hinges
such that they are easily removed, the Torah prohibitions of building and
demolishing do not apply; there is only a rabbinic prohibition to do so. Other
great Poskim concur regarding the letter of the law of doors and windows (even
with regards to doors in those days) that this does not constitute an actual
Torah prohibition. Regardless, halachically speaking, it is absolutely
forbidden to disassemble or reinstall doors or windows on Shabbat (see Chazon
Ovadia-Shabbat, Part 5, page 283).

Summary: It is forbidden to disassemble or reinstall doors and windows
in Shabbat.

 


Newsletter Parshat Shelach – Shabbat Mevarechim

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Have a look at our website www.moorlane.info 
*****
This Shabbat is 
Shabbat Mevarechim Chodesh Tammuz
**
Rosh Chodesh Tammuz
is on
Wednesday night / Thursday & Friday
*****

Are YOU ready

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BRAVERY

On June 13th I will beH be leading a swim across Lake Ullswater and back. This epic trip will take place in the beautiful background of the Lake District in the refreshingly cold waters of Ullswater, which I will brave for up to several hours, together with a team of swimmers.

 Why at my age? To raise much-needed funds for an amazing cause: an outward looking community kollel based in a Sefardi shul in Manchester. Moor Lane is a shul intensely proud of its heritage, and is also proud to host a group of avreichim – all members of the Manchester Montefiore Kollel – a dedicated group of young men who are enthusiastically learning halacha to a high standard. They are also teaching Torah through a variety of forums and media, – one to one learning, shiurim, zoom, written publications – and putting on innovative programs for the youth, their parents and people of all ages in the Moor Lane community and beyond. 

Please help me to reach my target of £6000 to help fund this amazing organization. Please make this sporty undertaking go with a splash!

The campaign is running on this coming Sunday and Monday 6th and 7th June.

Every £ donated will reach the charity as all expenses are being sponsored.

You can donate in a variety of ways:

  • Follow this link: charidy.com/swim4torah/rabbistamler
  • By direct transfer to Royal Bank of Scotland Manchester Montefiore Kollel sort code 160001 account number 21005484 – please take a screenshot of payment and email it to me so that it can be added onto the campaign page.
  • By instruction to your voucher company using the above details, please confirm with me once done.
  • By post to 12 Ravensway Prestwich M25 0EU  [Cheques/vouchers made out to MMK]

Thank you so much and wishing you every success!

Moshe Stamler

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Shabbat Afternoon Programme
5:15 pm Avot Ubanim
5:50 pm Pirke Avot
6:00 pm Mincha
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Sephardic World
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Youtube page

The Pallache: Moroccan-Jewish diplomats in 17th Century Dutch court records

This week we are joined by Professor Gerard Wiegers to discuss the Pallache family.

Two cases before the Court of Holland (Hof van Holland) around 1612 shed an interesting light on the role of Sephardic Jews in the Netherlands in general, and on the Pallache family in particular. The cases deal with tensions within the Pallache family, whose heads, Samuel and Joseph, acted as the first agents of the Sultan of Morocco in the Dutch Republic. Eyewitness evidence by a whole range of people, from both inside and outside the household and by important figures in the Dutch Republic allow us to reconstruct the entanglements of Mediterranean lives of refugees in general and those of Moroccan Muslims, Iberian Moriscos, Converts to Islam and Sephardic Jews in The Hague and Amsterdam in particular. The cases will be dealt with in the revised new Hebrew edition of the book on Samuel Pallache by Mercedes García-Arenal and Gerard Wiegers to be published in Jerusalem in the second half of 2021.
 

Gerard Wiegers (PhD Leiden University 1991) is Full Professor of History of Religions and the Comparative Study of Religion in the Department of History at the University of Amsterdam. His research concentrates on the relations between Islam and other religions in Europe and the Muslim West, and the history of Islamic and Jewish minorities. He is a member of the editorial boards  of a number of books series in the field, such as the Medieval and Early Modern Iberian World (MEMIW)

The meeting is on Sunday 6 June 2021 at 11am in LA, 2pm NYC, 7pm London, 8pm Amsterdam and 9pm Jerusalem. Patrons can join us on Zoom. The link is shared at our Patreon page at: https://www.patreon.com/sephardi

Everyone is invited to join us for free at: https://www.youtube.com/SephardicGenealogyAndHistory/ Please subscribe to the YouTube channel. It helps us a lot and reminds you when we are going live!

Over the last year Sephardic World has become the leading forum for learning about Sephardic history and genealogy. We have no commercial sponsorship or public funding. There is no charge to attend our meetings or to view our content. If you are not a patron and can afford it, please consider supporting our work: https://www.patreon.com/sephardi
Best wishes,

Ton and David

****

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:47

10:45

8:55

9:16

8:29

7:47

7:30

4/5 June

שלח (ש''מ)

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 Parashat Shelach

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. Why is the portion about the meraglim written immediately after the portion about Miriam's tzara'at?
    13:2 – To show the evil of the meraglim (spies), that they saw Miriam punished for lashon hara (negative speech) yet failed to take a lesson from it.
  2. To what was Moshe referring when he asked the meraglim “Are there trees in the land”?
    13:20 – Were there any righteous people in the land whose merit would “shade” the Canaanites from attack?
  3. Who built Hebron?
    13:22 – Cham.
  4. Which fruits did the meraglim bring back?
    13:23 – A cluster of grapes, a pomegranate and a fig.
  5. How many people carried the grape cluster?
    13:23 – Eight.
  6. Why did G-d shorten the meraglim's journey?
    13:25 – G-d knew the Jews would sin and be punished with a year's wandering for each day of the spies' mission. So He shortened the journey to soften the decree.
  7. Why did the meraglim begin by saying the land is “flowing with milk and honey”?
    13:27 – Any lie which doesn't start with an element of truth won't be believed. Therefore, they began their false report with a true statement.
  8. Why did the meraglim list Amalek first among the hostile nations they encountered?
    13:29 – To frighten the Jews. The Jewish People were afraid of Amalek because Amalek had once attacked them.
  9. How did Calev quiet the people?
    13:30 – He fooled them by shouting, “Is this all that the son of Amram did to us?” The people quieted themselves to hear what disparaging thing Calev wished to say about the “son of Amram” (Moshe).
  10. Why did the Land appear to “eat its inhabitants”?
    13:32 – G-d caused many deaths among the Canaanites so they would be preoccupied with burying their dead and not notice the meraglim.
  11. Besides the incident of the meraglim, what other sin led to the decree of 40 years in the desert?
    13:33 – The golden calf.
  12. On what day did Bnei Yisrael cry due to the meraglim's report? How did this affect future generations?
    14:1 – The 9th of Av (Tisha B'av). This date therefore became a day of crying for all future generations: Both Temples were destroyed on this date.
  13. “Don't fear the people of the Land…their defense is departed.” (14:9) Who was their chief “defender”?
    14:9 – Iyov.
  14. Calev and Yehoshua praised Eretz Canaan and tried to assure the people that they could be victorious. How did the people respond?
    14:10 – They wanted to stone them.
  15. “How long shall I bear this evil congregation?” G-d is referring to the 10 meraglim who slandered the Land. What halacha do we learn from this verse?
    14:27 – That ten men are considered a congregation.
  16. How is the mitzvah of challa different from other mitzvot associated with Eretz Yisrael?
    15:18 – The obligation to observe other mitzvot associated with Eretz Yisrael began only after the possession and division of the Land. The mitzvah of challa was obligatory immediately upon entering the Land.
  17. What is the minimum amount of challa to be given to a kohen according to Torah Law? Rabbinic Law?
    15:20 – No fixed amount is stated by the Torah. Rabbinic Law requires a household to give 1/24 and a baker to give 1/48.
  18. Verse 15:22 refers to what sin? How does the text indicate this?
    15:22 – Idolatry. “All these commandments” means one transgression which is equal to transgressing all the commandments – i.e. idolatry.
  19. Moshe's doubt regarding the punishment of the mekoshesh etzim (wood-gatherer) was different than his doubt regarding the punishment of the blasphemer. How did it differ?
    15:34 – Moshe knew that the mekoshesh etzim waliable for the death penalty, but not which specific means of death. Regarding the blasphemer, Moshe didn't know if he was liable for the death penalty.
  20. How do the tzitzit remind us of the 613 commandments?
    15:39 – The numerical value of the word tzitzit is 600. Tzitzit have eight threads and five knots. Add these numbers and you get 613.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מלאכת בונה

שאלה: האם מותר לטאטא בשבת את החצר בכניסת הבית, שיש בה חול
ואבנים קטנות
?

תשובה: אחת משלושים ותשע מלאכות שאסור
לעשותן בשבת, היא מלאכת “בונה”. כמו ששנינו במשנה במסכת שבת (דף קב:),
“הבונה כל שהוא – חייב”. כלומר, הבונה בשבת
, אפילו תוספת קטנה במבנה, הרי זה חייב משום חילול שבת.
כדין מי שהבעיר אש בשבת, או מי שבישל בשבת
.

והגדרת
המלאכה “בונה”, אינה דוקא בבנייה ממש, בהנחת לבנים עם מלט וכדומה, אלא
כל תיקון שהוא בגוף הבית, עלול להכנס בכלל מלאכת בונה. ובגמרא במסכת שבת (דף עג:)
אמרו, שכל המשוה פני הקרקע בשבת, חייב. וכן פסק הרמב”ם (בפרק עשירי מהלכות
שבת), שכל המשוה את פני הקרקע בשבת, כגון שמילא גומה, או שהשפיל תל חול, חייב משום
בונה. כלומר, מי שמטאטא את הבית בשבת, וקרקע הבית אינה מרוצפת, הרי זה חייב משום
בונה
.

ומכאן, שאסור בהחלט לטאטא בשבת
קרקע שאינה מרוצפת, שהרי בשעה שמטאטא את הקרקע
, בהכרח הוא “משווה גומות”, שמשווה את פני
הקרקע שתהיה חלקה וישרה, והוא איסור משום “בונה” בשבת, שהוא תיקון לקרקע
ולבנין
.

ואם
הוא מטאטא בחצר הבית בחוץ, יתכן שיש בדבר איסור משום חורש בשבת. ולכן בכל אופן,
אסור לטאטא בשבת כל קרקע שאינה מרוצפת, ורק בקרקע מרוצפת יש להקל. (ועיין בחזון
עובדיה שבת, ח”ב עמוד רעז, חלק ג עמוד מב, וחלק ד עמוד מד
).

ולסיכום: אין לטאטא בשבת רצפה שאינה
מרוצפת
.

The Forbidden Work of Building on Shabbat

Question: May one sweep the dirt and
small rocks in the front yard of one’s home on Shabbat?

Answer: One of the thirty-nine forbidden works on Shabbat is building,
as the Mishnah (Shabbat 102b) states, “One who builds on Shabbat, even if it is
a small addition to an existing edifice, is liable for Shabbat desecration.”
This prohibition is similar to one who has ignited a flame or cooked a food on
Shabbat.

The definition of “building” in the context of Shabbat is not specifically
building alone, such as by laying bricks, cement, and the like; rather, any
repair of one’s home is included in the prohibition of building. The Gemara
(Shabbat 73b) states that one who evens out earth is liable for Shabbat
desecration. Similarly, the Rambam (Chapter 10 of Hilchot Shabbat) rules that
one who evens out earth on Shabbat, such as by filling in a ditch, knocking
over a mound of dirt, and the like, has transgressed the Torah prohibition of
building on Shabbat. Thus, one who sweeps the floor of one’s home which has no
flooring (such as wood, tile, or carpet) has transgressed the prohibition of
building on Shabbat.

It is therefore absolutely forbidden to sweep unpaved earth on Shabbat, for
while sweeping, one is certainly evening out the earth and causing it to be
smooth and straight and thus transgresses the prohibition of building on
Shabbat by repairing or enhancing the earth or a building.

If one sweeps an outdoor yard, it is also possible that one is transgressing
the Torah prohibition of ploughing on Shabbat. It is therefore completely
forbidden to sweep any unfloored or unpaved earth on Shabbat; only when the
floor has flooring is there room for leniency (see Chazon Ovadia-Shabbat, Part
2, page 277, Part 3, page 42, and Part 4, page 44).

Summary: One may not sweep unpaved ground on Shabbat.

 

Newsletter Parashat Behaalotecha

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Have a look at our website www.moorlane.info 
**********
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Manchester Montefiore Kollel excels in Hilchot Shabbat

The Kollel was recently examined on Hilchot Shabbat by two local Dayanim, firstly by Dayan Y Berger, formerly of the London Beth Din and the Manchester Beth Din, and then by Dayan C Heimlich of MH. 

The avrechim were presented with she'elot, and were able to respond with an in-depth knowledge of the sugyot through the Shulchan Aruch and down to contemporary poskim in a way that impressed both the Dayanim. 

This high-quality learning, achieved side by side with the Kollel’s communal activities is something to be proud of.  

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The next few weeks will see this year's sponsored swim and the campaign. 

We look forward to you joining in with this so it goes with a splash! 

Is anyone up for the challenge of completing this swim? 

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**********
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
5:50 pm Pirke Avot
6:00 pm Mincha
*****************
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*******************
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Sephardic World
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Youtube page

Chasing Shadows – Bringing the Gomes da Costa family to life

Many Sephardic families escaped the Portuguese Inquisition. They are often shadows, ghostly figures about whom we can discern little more than the most basic facts. Yet, with perseverance and the extraordinary range of digitised resources now available, it is possible to learn much: where and how they lived, what they did, their struggles and triumphs.

 Ali Erginsoy has been studying his wife's Gomes da Costa ancestors. In his first talk he discusses how the family reached London, and their first generations in England. In a future talk he will discuss the family's subsequent history in Jamaica.

Ali Erginsoy is a former journalist at BBC television, including working on their flagship news programme, Newsnight. He is also a filmmaker and consultant. He is a regular contributor to the discussion of Sephardic genealogy.

The meeting is on Sunday 30 May 2021 at 11am in LA, 2pm NYC, 7pm London, 8pm Amsterdam and 9pm Jerusalem. Patrons can join us on Zoom. The link is shared at our Patreon page at: https://www.patreon.com/sephardi

Everyone is invited to join us for free at: https://www.youtube.com/SephardicGenealogyAndHistory/ Please subscribe to the YouTube channel. It helps us a lot and reminds you when we are going live!

Over the last year Sephardic World has become the leading forum for learning about Sephardic history and genealogy. We have no commercial sponsorship or public funding. There is no charge to attend our meetings or to view our content. If you are not a patron and can afford it, please consider supporting our work: https://www.patreon.com/sephardi
Best wishes,

Ton and David

****

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:36

10:35

8:58

9:08

8:21

7:40

7:20

28/29 May

בהעלתך

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 Parashat Behaalotecha

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. Toward which direction did the wicks of the Menorah burn, and why?
    8:2 – They leaned toward the middle wick so people wouldn't say that the Menorah was lit for its light.
  2. From what material and in what manner was the Menorah made?
    8:4 – It was made from one solid piece of hammered gold.
  3. Moshe was commanded to cleanse the levi'im by sprinkling on them “mei chatat.” What is “mei chatat“?
    8:7 – Water containing ashes of the para aduma.
  4. Which three “t'nufot” (wavings) are in the parsha?
    8:11 – The wavings of Kehat, Gershon and Merari.
  5. Why did G-d claim the first-born of the Jewish People as His possession?
    8:17 – Because in Egypt He spared them during makat bechorot.
  6. Why are the words “Bnei Yisrael” repeated five times in verse 8:19?
    8:19 – To show G-d's love for them.
  7. When a levi reaches age 50, which functions may he still perform?
    8:25 – Closing the courtyard gates of the Mishkan and Beit Hamikdash; singing during the avoda; loading the wagons to transport the Mishkan.
  8. Why was the mitzvah of Pesach Sheini not commanded directly to Moshe?
    9:7 – The people who asked about it were rewarded by being the catalyst for the teaching of this mitzvah.
  9. What similarity is there between the Menorah and the trumpets?
    8:4, 10:2 – They were each made from a single, solid block.
  10. What three purposes did trumpet signals serve?
    10:2-7 – Announcement of the gathering of Bnei Yisrael, the gathering of the nesi'im, and the beginning of a move of the encampment.
  11. How many tribes marched between the Gershon-Merari detachment and that of Kehat? How was the time differential used?
    10:17-21 – Three: Reuven, Shimon and Gad. In the meantime Gershon and Merari set up the Mishkan.
  12. The tribe of Dan, who traveled last, was called “the gatherer of all the camps.” What did they gather?
    10:25 – They gathered and returned things lost by the other tribes.
  13. When the Jewish People entered the Land, who took temporary possession of Jericho?
    10:32 – The children of Yitro.
  14. Which aron is referred to in verse 10:33?
    10:33 – The aron which held the broken pieces of the first tablets, that was taken to the battlefront.
  15. Which two topics are out of chronological order in the parsha?
    9:1, 10:35,36 – The Pesach sacrifice, and the traveling of the aron.
  16. Which tastes did the manna not offer, and why not?
    11:5 – Cucumbers, melons, leeks, onion and garlic – these are harmful to nursing women.
  17. Moshe was commanded to choose 70 elders to help him lead the Jewish People. What happened to the elders who led the Jewish People in Egypt?
    11:16 – They were consumed in the fire at Taverah (11:3).
  18. Whom did Moshe choose as elders?
    11:16 – People who were supervisors in Egypt and had pity on Bnei Yisrael at risk to themselves.
  19. What was the prophecy of Eldad and Medad?
    11:28 – “Moshe will die and Yehoshua will lead the Jewish People into the Land.”
  20. Why did Miriam merit to have the people wait for her?
    12:15 – Because she waited for Moshe when he was cast into the river.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חימום תבשיל קרוש

שאלה: פשטידה, או בשר, שיש בו רוטב, אבל בשעה שהוא צונן,
השומן קרוש, ואינו נוזלי. האם מותר לחמם תבשיל כזה על גבי הפלאטה בשבת
?

תשובה: ביארנו, שמותר לחמם בשבת תבשיל
שנתבשל כבר לפני שבת. משום שאין איסור
בישול” בחימום תבשיל מבושל, שהרי “אין בישול אחר
בישול”. אולם כל זה דוקא בתבשיל שהוא “יבש”, אבל תבשיל
“לח” כגון מרק, מים וכדומה, אסור לחממו בשבת
, הואיל ו”יש בישול אחר בישול בלח”. (ויש
אופן להקל בזה כמו שביארנו
).

דברי
מרן השלחן ערוך

ולגבי
תבשיל “קרוש”. כתב מרן השלחן ערוך (סימן שיח סעיף טז) בזו הלשון: מותר
ליתן אינפאנדא (פשטידה של בצק ממולא חתיכות בשר ושומן) כנגד האש במקום שהיד סולדת
בו (במקום שמחמת החום התבשיל יתחמם מאד), אף על פי שהשומן שבה שנקרש חוזר ונימוח
.

כלומר,
דבר שהוא קרוש מחמת הקור, אין דינו כדבר לח לגבי “בישול אחר בישול”,
הואיל ובשעת ההנחה כנגד האש, הוא אינו “לח” אלא “יבש
“.

החולקים
בזה, והדין למעשה

ואמנם
יש שחלקו על דברי מרן השלחן ערוך בזה, ובראשם “הלבוש”. אולם הלכה למעשה
, פסק מרן רבינו
שליט”א בספרו חזון עובדיה (ח”ד עמוד שעא) שהעיקר להקל בדבר
. והביא כמה ראיות והסברים
לדבריו, והביא שכן כתבו בפירוש כמה מרבותינו הראשונים
.

ולסיכום: דבר שהוא נוזלי, אך עתה הוא
“קרוש
מחמת הקור, כגון שומן וכדומה, מותר להניחו על גבי פלאטה
חשמלית בשבת כדי שיתחמם, אף על פי שעל ידי החום הוא חוזר ונעשה נוזלי

 

Warming Up a Congealed Food

Question: May one warm up a quiche,
meat, or other such foods on an electric hotplate on Shabbat when they contain
sauce but when they are cold, the sauce is congealed?

Answer: We have explained that it is permissible to warm up a food on
Shabbat if has already been cooked before Shabbat, for this does not pose a
concern of “cooking” since “there is no cooking after cooking.” Nevertheless,
this only applies to a dry food; however, it is forbidden to warm up a liquid
food on Shabbat, such as soup or water, since “there is cooking after cooking
with regards to liquid foods.” (There is a permissible way to warm even such
foods up on Shabbat as we have discussed.)

The Opinion of Maran HaShulchan Aruch
Regarding congealed foods, Maran HaShulchan Aruch writes (Chapter 318, Section
16): “One may place an Empanada (dough filled with meat and fat-based gravy)
opposite the fire in a location where it can reach the temperature of ‘when
one’s hand recoils’ (104?-113? Fahrenheit) although the fat congealed inside it
will liquefy.”
This means that something that is congealed because it is cold is not
considered a “liquid” with regards to the law of “cooking after cooking” since
at the time it was placed next to the fire it was “dry”, not “liquid”.

The Opposing Views and the Bottom-Line Halacha
Several Poskim, including the Levush, disagree with Maran on this law. However,
Maran Harav Ovadia Yosef Shlit”a rules (in his Chazon Ovadia-Shabbat, Part 4,
page 371) that the Halacha follows Maran and one may act leniently. He proceeds
to bring reasons and sources to support his opinion and writes that many
Rishonim rule likewise.

Summary: Something which is usually a liquid but is now congealed
because it is cold, such as fat, sauce, and the like, may be placed on an
electric hotplate on Shabbat in order to warm it up although the heat will
cause the congealed item to liquefy

Newsletter Parashat Naso

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Have a look at our website www.moorlane.info 
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Please continue praying
for the safety of Kelal Yisrael
& our brothers in 
Eretz Yisrael
*******
New Gemara Shiur in Ivrit with Rabbi Harary
Starting Masechet Ta'anit 
Sunday 2nd April 6.25pm, 
Mincha & Arbit 7.25pm
****
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
5:50 pm Pirke Avot
6:00 pm Mincha
*****************
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Save the Date
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*****
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Sephardic World
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Youtube page
****

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:23

10:20

9:02

8:58

8:12

7:32

7:20

21/22 May

נשא

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 Parashat Naso

All references are to the verses and Rashi's commentary, unless otherwise stated

  1. What is the significance of the number 8,580 in this weeks Parsha?
    4:47-48 – It is the number of leviim between ages thirty and fifty.
  2. Besides transporting the Mishkan, what other service performed by the leviim is referred to in this Parsha?
    4:47 – Singing and playing cymbals and harps to accompany the sacrifices.
  3. On which day did Moshe teach the command to send those who are temeim (ritually impure) out of the camp?
    5:2 – The day the Mishkan was erected.
  4. Name the three camps in the desert.
    5:2 – The camp of the Shechina was in the center, surrounded by the camp of Levi which was surrounded by the camp of Yisrael.
  5. Who was sent out of each of the camps?
    5:2 – A metzora was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechina.
  6. A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?
    5:6-8 – He pays the principle plus a fifth to the victim, and brings a korban asham.
  7. Who determines which kohen receives the gifts that must be given to the kohanim?
    5:10 – The giver.
  8. What does the Torah promise a person who gives matnot kehuna?
    5:10 – Great wealth.
  9. Why are the verses about matnot kehuna followed by the verses about the sotah?
    5:12 – To teach that someone who withholds the gifts due the kohanim is deserving of eventually bringing his wife to the kohanim to be tried as a sotah.
  10. Why is the sotah given water from the holy basin?
    5:17 – The holy basin was made from the mirrors of the righteous women who left Egypt; the sotah strayed from the example set by these women.
  11. What does the kohen do to the hair of a sotah?
    5:18 – He uncovers it.
  12. When a sotah who is guilty of adultery drinks the water, she dies in a very specific fashion. What happens to the adulterer?
    5:22 – He dies a similar death.
  13. Before the name of G-d is erased, the sotah has the option either to admit guilt or to drink the water. Does she have a third option?
    5:27 – Yes, she can refuse both: She can refuse to admit guilt and also refuse to drink the water. (After the Name of G-d is erased, she loses this option.)
  14. What are chartzanim? What are zagim?
    6:4 – Chartzanim are seeds. Zagim are peels.
  15. What sin does a Nazir commit against himself?
    6:11 – He abstains from enjoying wine.
  16. Where was the cut hair of a Nazir placed?
    6:18 – It was placed on the fire under the pot in which the nazirs shelamim offering was cooked.
  17. kohen should bless the people “with a full heart”. What word in the Parsha conveys this idea of “a full heart”?
    6:23 – “Amor.”
  18. What is the meaning of the blessing “May G-d bless you and guard you?”
    6:24 – “May G-d bless you” that your property may increase, “and guard you” from robbery.
  19. What is the meaning of the blessing “May G-d lift up His countenance upon you?”
    6:26 – “May He suppress His anger.”
  20. The tribe of Yissachar was the second tribe to offer their gifts. Why did they merit this position?
    7:18 – The Tribe of Yissachar was well versed in Torah. Also, they proposed the idea that the nesiim should offer gifts.
*****

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חייל בבית
כנסת ובכותל המערבי

שאלה: חייל
המצוייד בנשק, האם רשאי להכנס לבית הכנסת או לכותל המערבי עם הרובה או האקדח שעמו
?

תשובה: בספר
ארחות חיים, כתב בשם מהר”ם מרוטנבורג, אסור להכנס לבית הכנסת בסכין
(עם סכין) ארוך, מפני שהתפילה מאריכה חייו של אדם (כמו
שאמרו בברכות נד
🙂
והסכין מקצר ימיו. ומרן הבית יוסף
(סימן יז) הביא דברי הארחות חיים. וכן כתב רבינו הרשב”ץ. וכיוצא בזה שנינו
במכילתא, “ואם מזבח אבנים תעשה לי לא תבנה אתהן גזית (אבנים מסותתות), כי
חרבך הנפת עליה ותחלליה” (שסיתות אבנים הוא על ידי חרב). אמר רבי שמעון בן
אלעזר, המזבח נברא להאריך שנותיו של אדם, והברזל מקצר שנותיו של אדם, אינו רשאי
להניף המקצר על המאריך
.

ואף שכך דעת המהר”ם, מכל מקום רבינו פרץ
חולק על דעת המהר”ם בזה, וסובר שאין בזה איסור מן הדין. אבל אנו פוסקים להלכה
כדעת המהר”ם מרוטנבורג, שכן פסק מרן בשלחן ערוך (סימן קנא). ועל כן יש לאסור
להכנס לבית הכנסת עם חרב או סכין גדולה
.
אלא שדין זה אינו נפוץ כל כך
בזמנינו, שסתם בני אדם אינם נושאים עמם חרבות
, אולם יש לדון
מכאן לענין נשק אישי, שגם הוא מקצר ימיו של אדם, ועשוי מברזל, ואם כן מסתבר גם כן
שיש לאסור כניסה עם נשק אישי לבית הכנסת
.

והנה בהלכה הקודמת כתבנו, שנהגו
לכסות את הסכינים בשעת ברכת המזון, מפני שהסכין מקצר ימיו של אדם, וברכת המזון
מאריכה חייו, ועל כן נכון לכסות את הסכינים כמו שביארנו
. וכן פסק מרן
השלחן ערוך (סי' קפ). והקשה מכאן הטורי זהב, למה כתב המהר”ם שדוקא בסכין
“ארוך” אין להכנס לבית הכנסת, והרי לגבי ברכת המזון לא מצאנו חילוק בין
סכין ארוך לסכין קצר. ותירץ הטורי זהב, שבברכת המזון ניתן בקלות לכסות כל סכין שעל
השלחן, ולמה לא נעשה כן, מה שאין כן בבית הכנסת שיצטרך להסיר מעליו את הסכין לגמרי
ולמצוא מקום להניחו, וגם לעתים יש צורך להשתמש בסכין בבית הכנסת, ואז יצטרך ללכת
להחזירה, והיא טירחה יתירה, לכן לא הטריחוהו כל כך מפני סיבה זו. מה שאין כן בסכין
גדולה, שאין בה צורך כל כך
,
הטריחוהו שלא להכניסה כלל לבית
הכנסת
.

ומן האמור למד מרן אבינו מלכנו רבנו הקדוש רבי
עובדיה יוסף זצ”ל, לנדון דנן, שגם חייל שיש לו נשק, והוא חייב ללכת עם נשקו
בגלל סיבות בטחוניות, ואם יפרוק הנשק מעליו בבית הכנסת אפשר שיגרום לסכנה כלשהי,
רשאי להכנס לבית הכנסת עם הנשק שלו, שהרי במקרה כגון זה, לא הטריחוהו כל כך להמנע
מכניסה לבית הכנסת עם נשק. ומכל שכן אם יכסה את נשקו בבגדיו וכדומה, שאז יש מקום
יותר להקל בזה שיוכל להכנס בשופי לבית הכנסת עם נשק. והאריך עוד להביא סימוכין
לדבריו
.

וכן לגבי הכותל המערבי, שנכון מאד שיהרו החיילים
הנכנסים לשם לתפלה וכדומה, לכסות נשקם. אבל אם יש צורך בהצגת הנשק מסיבה בטחונית
וכדומה, הורה מרן רבינו זצ”ל (חזון עובדיה תענית, בסוף הספר), שיוכלו לסמוך
על סברת המיקלים בזה
.

ועל כן לסיכום, נכון ורצוי מאד
שחייל הנכנס לבית הכנסת להתפלל יכסה את נשקו תחת בגדיו
, ולא יראה החוצה.
ואם אי אפשר לו לכסותו, כגון רובה וכדומה, ויש צורך שישא עמו נשק בגלל סיבה
בטחונית וכיוצא בזה, רשאי להכנס עם נשק לבית הכנסת לתפילה. וכן הדין בכותל המערבי,
שקדושתו דומה לקדושת בית הכנסת
.

Entering a
Synagogue with a Weapon

Question: May a soldier or a citizen armed with a
pistol or a rifle enter a synagogue with his weapon?

Answer: The Mechilta (end of Parashat Yitro) states
regarding the verse, “And when you shall build Me a stone altar, you shall not
build it of hewn stone; for you will have waved your sword over it and
desecrated it”: “Rabbi Shimon ben Elazar said: The Altar was created to prolong
the life of man. Thus, one may not wave the ‘item that shortens’ (the item that
shortens man’s life, i.e. a knife) over the ‘item that lengthens’ (the item
that prolongs man’s life, i.e. the Altar).”

Similarly, regarding our question,
the Orchot Chaim (Hilchot Bet Ha’Kenesset, Section 7) writes in the name of
Maharam of Rottenberg that one may not enter a synagogue with a long knife, for
prayer prolongs one’s life and a knife shortens it. Although Rabbeinu Peretz
disagrees with the Maharam, Maran Ha’Shulchan Aruch (Chapter 151) rules in
accordance with the opinion of the Maharam of Rottenberg. It is thus forbidden
to enter a synagogue with a sword or a long knife. Although this law is not so
common nowadays since people do not carry around swords, we must nevertheless
discuss weapons such as rifles which are likewise made out of metal and shorten
lives. It would seem based on the above that it should be forbidden to enter a
synagogue with one’s personal weapon.

Maran Rabbeinu Ovadia Yosef zt”l
(in his Responsa Yechave Da’at Volume 5, Chapter 18) explains that the Maharam
does not prohibit entering a synagogue with a long knife only because a knife
shortens one’s life; rather, he has an additional reason for this which is due
to the respect of the synagogue, for it is disrespectful to enter a synagogue
when one is armed with a weapon. He proceeds to support his view.

In the previous Halacha we have explained that it is customary to
cover the knives on the table during Birkat Hamazon, for a knife shortens man’s
life while Birkat Hamazon lengthens it. Based on this, the Turei Zahav asks:
Why is it that it is only prohibited to enter a synagogue with a “long” knife?
We do not find such a distinction between a long or short knife regarding
Birkat Hamazon! He explains that regarding Birkat Hamazon where it is quite
easy to cover all of the knives on the table, there is no reason for one not to
do so. Nevertheless, regarding entering a synagogue where one will have to
remove the knife completely a find a place to leave it in addition to the fact
that there is sometimes a need to use a knife in a synagogue as well in which
case one will have to go get it, our Sages did not trouble an individual to
such an extent. However, with regards to a long knife which is not usually
necessary in a synagogue, our Sages troubled one not to enter the synagogue
with it at all.

Based on this, Maran zt”l
writes that when there is a pressing need for one to carry his weapon and
removing it proves to be a great hassle, it is not forbidden to enter a
synagogue with it, similar to the law of a small knife. He proceeds to quotes
sources and proofs to the fact that as long as there is a great need for one to
carry the weapon, there is no prohibition to enter the synagogue and pray while
armed with it.

Summary: It is preferable that an armed soldier
entering a synagogue to pray cover his weapon with his clothing. If this is not
possible, for instance, because one is armed with a large rifle, and there is a
great need for one to be carrying his weapon, such as due to security concerns
and the like, one may be lenient and enter the synagogue to pray in this
manner.